











^' .*^°- 



' »* 






' ,«^ 



V 







THE SABBATH TRANSFERRED 




,^C^^U^.- 



The 
Sabbath Transferred 



BY / 

Rev. JOHNS -D. PARKER, PhD, 

WITH AN INTRODUCTION BY 

Rev. F. N. PELOUBET, D.D. 

Author of 
"Notes on International Lessons." 



SECOND EDITION^ REVISED AND ENLARGED 



East Orange, New Jersey 
Johns D. Parker & Company 

X902 



^ 



IHt L,bRAf<Y Cl- 
C0NGR6SS, 

Two Copies Received 

JAN 2 1903 

A Copyright Entry 
cIaSS ^ XXc. No. 



COPY B, 



•r^ 






8J 



Copyright, 1900 and 1902, by Johns D. Parker. 






ROBBRT DRUMMOND, PRINTHR, NKW YORK. 



MvtJctOtjti rfjv rnxcpai/ tcov o-a/Spdrcov 
ayidleiv avrrjv. — Fourth Commandment in 
the Septuagint. 

'Oi//e Se a-a^^OLTOiVy Trj iTTLfjycocrKova-ri ct? 
fjLiav (rafi^aTcoVf rj\9e MapCa rj MaySakrjvrjy 
Kol 7) dWrj MapicL Oecoprjorai rov Td(j)ov. — 
Mat. 28: I. 



To crd^^aTov 8ta rov dvOpoiirov lyiverOy 
ovx o dvOpojTTo^ 8ia TO adfifiaTov. — Mark 
2 : 27. 

^^yevofirjv iv UlT/evfiarL iv Trj KvpiaKrj 
rjfjiepq., — Rev. i : 10. 



B/us observationem mos Christianus ad 
diem dominicam convenienter transtulit — 
Alcuin. 



DEDICATION 



TO ALL STUDENTS OF THE HOLY SCRIPTURES 

WHO REJOICE IN THE LIGHT OF THE TRANSFERRED SABBATH, 

THAT IN FULLNESS OF TIME 

WILL SHINE OVER THE WHOLE WORLD 

TO ENLIGHTEN EVERY HOME AND GLADDEN EVERY HEART, 

THIS MONOGRAPH 

IS PRAYERFULLY DEDICATED. 



CONTENTS 

PAGE 

Authorities in the Original Greek and Latin, ^ ^ 5 

Dedication, . . „ « c » » , 7 

Introduction, , . . . o ^ <. , II 

Preface, ....,..«*„ 17 

Chapter I. : The Sabbath a Movable Institution, .. 21 

Chapter II.: Evidence from the New Testament of the 

Transfer of the Sabbath, . . . „ , 37 

Chapter III. : Prophecies Foreshadowing the Transfer of 

the Sabbath, , 60 

Chapter IV. : Practice of Early Christians, . . ,76 

Chapter V. : The Transferred or Christian Sabbath, , loi 

Chapter VI.: Sabbatarianism Founded on a False 

Translation, 146 

Addenda : Personal Reminiscences, . . . 208 

Index and Analysis, 233 



INTRODUCTION 

TJAVING listened with no small interest 
to the reading of this little book by 
Chaplain Parker, I heartily concur in the 
main conclusions, and regard them as a 
valuable contribution toward the final set- 
tlement of the Sabbath question. 

Many roads converge upon the end he 
is seeking. By many arguments he up- 
holds his conclusions. Some of these argu- 
ments I have not had time to examine 
thoroughly, and some of the ways I have 
not traveled before ; so that I can neither 
commend nor reject them. But there are 
arguments enough to establish his position, 
and ways enough that are good highways 
to the Sabbath City he wishes to build. 

For two reasons the question is of no 
II 



INTRODUCTION- 

little importance. For some consciences 
are troubled lest keeping Sunday should 
not be obedience to the Fourth Command- 
ment ; while others by separating the 
Christian Sabbath from the one estab- 
lished by Law from Sinai, feel a lessened 
obligation, and a diminished force of duty 
and privilege, as to keeping any Sabbath. 
The true settlement of the question is 
that established in this volume. The 
command in the Decalogue is to keep the 
Sabbath, the seventh day. But there is 
no established starting point from which 
to count. It would not be possible to 
have the same starting point for all the 
world, nor to be sure that we are now 
counting our seventh day from the same 
day that the earliest men employed. Our 
Sunday is as really a seventh day, as is 
the Jewish Saturday. And whosoever 
hallows the Sunday, hallows the seventh 

12 



INTRODUCTION 

day and keeps the commandment. The 
only difference is the day from which we 
count. For the Sabbath, the seventh day 
is an Institution ; something as Easter is 
an institution. We keep Easter, whether 
the day on which it falls be in April, or in 
March, be on the first or the twentieth 
day of the month. 

The main thing is to guard the institu- 
tion of the Sabbath. Let us keep one day 
in seven holy. We cannot do this unless 
the great majority keep the same day. A 
learned man who was naturally left-handed, 
and who had made a study of that subject, 
said to me that while some people were 
born left-handed, and some right-handed, 
the great majority could be either with 
equal ease. But as there were more right- 
handed people born than left-handed, every- 
thing was made to suit them, so that even 

left-handed people must use their right 
13 



INTRODUCTION 

hands most of the time, or suffer great 

inconvenience. So it is with the Sabbath, 

each one cannot select his own seventh 

day, for his own personal convenience, but 

the whole community must join in keeping 

the Sabbath on the same seventh day, to 

gain its best effects. But the point from 

which we count is not laid down in the 

commandment. 

There is need of emphasizing the vital 

importance of the Sabbath to man, and 

impressing its permanent obligation. It 

does not seem possible that God could 

abrogate the Fourth Commandment while 

he was still writing it on the very nature 

of man. The Sabbath law is like a wall 

around a garden: not for its own sake, but 

to preserve the flowers and fruits within 

the enclosure. Whosoever says that we 

need the fruits, but care nothing for the 

wall, will find that the fruits cannot be pro- 
14 



INTRODUCTION 

tected and enjoyed without the wall, till 
all that would ruin them are changed into 
friends. But the Christian emphasis lies 
on the fruits and flowers, while the old 
Jewish tradition emphasized the wall. A 
set of hard, definite rules binding the con- 
duct, instead of great principles planted 
in the heart, always tends to evil, to incon- 
sistency and hypocrisy, and smothers the 
true life under a load of mere outward 
forms, as King Henry, angry with his 
courtiers, locked them into the dining- 
room and smothered them with roses and 
flowers, so that 

"E'en Sunday shines no Sabbath day to me." 

But if the value of the Sabbath is clearly 
felt, and its blessing to the individual and 
to the Nation is recognized as the means 
of training and inspiring the soul, cultiva- 
ting the moral nature, and uplifting the 
IS 



INTRODUCTION 

whole being to a higher atmosphere of 
living, then the outward rules can be main- 
tained so far as to preserve the Sabbath 
blessings. 

"' Tis more our soul's sweet zeal than body's rest, 
That makes this day *of all the week the best.' " 

F. N. PELOUBET. 



i6 



PREFACE 

npHE MONOGRAPH now presented 
to the Christian world came into be- 
ing as the result of my studies in New 
Testament interpretation. In training Nor- 
mal Teachers' Classes for Sunday-school 
work, I discovered some years ago, that 
the Jewish Sabbath and the Christian Sab- 
bath are identical in substance^ the Sabbath, 
as an Institution, having been transferred 
from Saturday to Sunday on the morning 
of the Resurrection. This surprising dis- 
covery gave me a thrill of pleasure, as I 
could never understand before it was made 
why the Fourth Commandment, as inter- 
preted by the Jews, is not binding upon 
Christians. I felt that so important a fact, 
involving a new rendering of some pas- 

2 J7 



PREFACE 

sages of Scripture, required thoughtful 
study and careful verification before any 
public announcement should be made to 
the Christian world. Repeatedly examin- 
ing all the passages of Scripture touching 
this matter, and consulting all accessible 
authorities on this subject, I entered into a 
correspondence with many who make New 
Testament interpretation a life-work. The 
subject has thus grown upon my hands and 
filled my heart for about ten years, until I 
believe the following monograph, com- 
pressed into the briefest space possible 
consistent with perspicuity, will be accept- 
able to students of the Sacred Scriptures, 
especially to Sunday-school teachers. 

To the Christian who receives this im- 
portant fact of the transfer of the Sabbath 
with its full significance, the Holy Day 
breaks over the world with a new light, as 

the sacred season for rest and worship set 
i8 



1 



PREFACE 

apart by Jehovah, when the heavens and 
earth were finished, and **the morning 
stars sang together, and all the sons of 
God shouted for joy," and also the joyful 
time when the Lord of life triumphed over 
death, and came forth from the sepulcher 
as a Mighty Conqueror. 

In the increased radiance of the Sabbath 
transferred, we can utter the words of the 
Great Prophet when he said: "The light 
of the moon shall be as the light of the 
sun, and the light of the sun shall be seven- 
fold, as the light of seven days." 

With the prayer that true Christians may 
soon "see eye to eye" in the observance 
of the Sabbath day, this monograph is cast 
upon the troubled waters. 

J. D. p. 

East Orange, New Jersey. 



19 



THE 
SABBATH TRANSFERRED 



CHAPTER I 

THE SABBATH A MOVABLE INSTITUTION 

A^OD, who inhabits eternity, and fills all 
space with his presence, may be wor- 
shiped at all times, and in every place. 
But finite man, under the hmitations of his 
earthly life, needs times of rest to recuper- 
ate his powers, and sacred seasons for 
worship and spiritual refreshment. The 
Sacred Scriptures recognize these limita- 
tions and spiritual needs of human nature, 
and discriminate between holy time used 
for religious purposes and secular time, 

21 



THE SABBATH TRANSFERRED 

making them separate and distinct things. 
One-seventh of the time composed of re- 
curring segments called days, measured 
naturally by the revolution of the earth on 
its axis, was set apart for rest and worship. 
In seven consecutive revolutions of the 
earth on its axis, the last revolution, or 
day, coincided analogically with this time 
of rest and worship because God rested 
on the seventh period of creation from all 
the work which he had made. It may en- 
able the mind to distinguish between holy 
and secular time by remembering that the 
seventh day, following the first hexahem- 
eron, existed as secular time for ages, even 
from the time the earth began to revolve 
on its axis until the end of creation, before 
the Sabbath was instituted. This seventh 
segment of time for rest and worship was 
placed on a secular day, or revolution of 
the earth, to commemorate the creation of 

22 



THE SABBATH A MOVABLE INSTITUTION 

the world. If man should be removed 
from the earth the Sabbath would cease to 
be, as it was made for man, but the seventh 
day would continue to exist as long as the 
earth revolved on its axis as a member of 
the solar system. If the Sabbath can be 
placed on and taken off from a secular day 
without disturbing it as an element of time, 
the same authority could transfer it from 
one secular day to another to commemo- 
rate another and greater event, the New 
Creation. 

The Sabbath, one-seventh of the time, 
is a Divine Institution, and forms a part 
of the Moral Law, which was written on 
tables of stone to indicate its perpetuity. 
But the secular day, on which the Sabbath 
was observed, is not a part of the Moral 
Law, for it existed for ages before the 
Moral Law was promulgated, and it does 
not differ in character from any other sec- 



THE SABBATH TRANSFERRED 

ular day. The Sabbath, and the seventh 
day on which it was observed, differ from 
each other in their origin, nature and rela- 
tion to created things. The Sabbath, 
although anticipated and foreshadowed in 
the very constitution of things, came form- 
ally as an Institution by divine appoint- 
ment, for purposes of rest, and commemo- 
ration. It possesses moral characteristics, 
and commemorates important events. It 
differs essentially from the seventh day 
which like all other secular days is simply 
a natural division of time measured by the 
revolution of the earth on its axis. Secu- 
lar days have been in existence from the 
time the earth began to revolve on its axis, 
the month has existed from the time the 
moon began to revolve around the earth 
in its orbit, and the week suggested prob- 
ably by the phases of the moon, has been 

employed from time immemorial. A week 

24 



THE SABBATH A MOVABLE INSTITUTION 

may be divided, as it would naturally have 
been before the creation was finished, into 
seven equal segments each one purely 
secular measured by a revolution of the 
earth on its axis. A week may also be 
divided in thought, so that one-seventh of 
it may be considered holy time. These 
two weeks may be superimposed, so that 
the holy time corresponds with the seventh 
day, as it was under the Jewish economy. 
This segment of holy time may also be 
transferred, or slipped forward a day, as it 
was at the Resurrection, so that the Sab- 
bath coincides with the first day of the 
week, as it is under the Christian dispensa- 
tion. By the application of heat, oxygen 
and hydrogen in chemical combination may 
be made to assume the forms of a solid, 
liquid, or gas, but the substances still re- 
main in existence under all the modifica- 
tions. One-seventh of the time called 

25 



THE SABBATH TRANSFERRED 

Sabbath, set apart for rest and worship, 
as a Divine Institution, and an integral 
part of the Moral Law, may be transferred 
from one revolution of the earth to 
another, and may receive modifications, as 
to the manner of its observance under the 
different covenants, but it cannot be abol- 
ished except by divine authority any more 
than oxygen and hydrogen combined in 
water can be annihilated by the action of 
heat. If the Sabbath should cease to 
exist for one moment of time, the Fourth 
Commandment would lose its authority 
and need to be reenacted by its Author, 
as at Mount Sinai, and the whole Deca- 
logue on similar grounds might be abol- 
ished, but both tables of the law were 
gathered up by Christ in two command- 
ments and reinforced. In the Decalogue, 
God says he rested on the seventh day, 

wherefore he blessed the Sabbath day and 
26 



CARTOGRAPHICAL ILLUSTRATION 

OF THE TRANSFER OF THE= SABBATH AT THE 

RESURRECTION 

A WEEK, BEFORE THE SABBATH WAS INSTITUTED 



Sunday 


Monday 


Tuesday 


Wednesday 


Thursday 


Friday 


Saturday 



A WEEK, BETWEEN THE INSTITUTION OF THE SABBATH AND 
THE RESURRECTION 



Sunday 


Monday 


Tuesday 


Wednesday 


Thursday 


Friday 


Sabbath 

or 
Saturday 



THE SABBATH TRANSFERRED AT THE RESURRECTION 



Saturday. 



Sabbath 

or 
Sunday 



A WEEK, UNDER THE CHRISTIAN DISPENSATION 



Sabbath 

Sunday 


Monday 


Tuesday 


Wednesday 


Thursday 


Friday 


Saturday 



THE SABBATH A MOVABLE INSTITUTION 

hallowed it, leaving the secular day on 
which it was observed free to be displaced 
by another secular day in the unfolding 
economies of grace. 

The cartographical illustrations on the 
opposite page may aid the mind in form- 
ing a conception of the transfer of the 
Sabbath from Saturday to Sunday at the 
Resurrection. 

It must be obvious that the secular 
days, as names for the revolutions of the 
earth, are fixed ; but the Sabbath, as a 
civil and religious Institution, came by 
appointment, and is therefore movable, and 
can be transferred from one secular day 
to another. 

Time is measured by the movements of 
the members of the solar system most 
apparent to the observer. To an observer 
on the earth, the mean day may be con- 
sidered the unit of time as measured by 
27 



THE SABBATH TRANSFERRED 

the revolution of the earth on its axis. 
The revolution of the moon around the 
earth measures the month, and the waxing 
and waning of the moon, in its four 
quarters, divides the month into weeks. 
The revolution of the earth around the 
sun measures the year, and the movement 
of the sun in the ecliptic determines the 
four seasons. 

The week, as related to the unit of time, 
is made up of seven segments or natural 
days. The Sabbath {o-d^^aTov) is an In- 
stitution, and does not form an integral 
part of the secular week. God blessed the 
seventh day (Gen. 2:3), and sanctified it, 
but, as far as we have any record, he never 
blessed Saturday, or any other portion of 
secular time above another portion. Bless- 
ing the seventh day was equivalent to 
blessing one day in seven, or in other words, 

blessing the Sabbath, and the Sabbath, 
28 



THE SABBATH A MOVABLE INSTITUTION 

under the Christian dispensation, is still 
observed one day in seven. In the Deca- 
logue (Ex. 20: 1 1), God also formally 
blessed the Sabbath and hallowed it. The 
seven secular days, each measured by the 
revolution of the earth on its axis, origi- 
nally filled up the whole week, one quad- 
rant of the moon's monthly orbit, and the 
Sabbath was not needed to make the week 
complete, as the stream of secular time 
flowed on uninterruptedly without the 
Sabbath, and week after week of secular 
time filled up the year, as measured by the 
revolution of the earth about the sun. 
The names of the days, and of all the 
divisions of time, are only names for the 
movements of members of the solar sys- 
tem. The measurement of time is as old 
as the movements of the solar system, 
whose origin reaches back to an antiquity 

beyond human computation. Originally 
29 



THE SABBATH TRANSFERRED 

the Sabbath was not the name of any 
measurement of time, as indicated by the 
movements in the solar system. To meet 
the necessities of man, when he came into 
being, the Sabbath was instituted at the 
end of creation for rest and rehgious pur- 
poses, and this Institution was placed on 
Saturday, to commemorate the creation, 
which displays the attributes of its Maker. 
The Sabbath never became identical with 
Saturday, for Saturday had existed for 
ages, and two things differing in their very 
character cannot become one and the same 
thing. A sacred day, however, dedicated 
to holy purposes, can be substituted for a 
secular day. Sabbath is the true name for 
the Institution, and whenever it takes the 
place of a secular day, the name of the 
secular day displaced should become ob- 
solescent. The Sabbath came for rest, 

and to direct the thoughts of men to the 
30 



THE SABBATH A MOVABLE INSTITUTION 

Creator in gratitude and reverence for the 
display of his attributes in Creation. 

The Sabbath has naturally two limita- 
tions in regard (i) to its length, and (2) 
the frequency of its occurrence. Reason- 
ably the Sabbath would be equal to a unit 
of time, or a natural day, not a fractional 
day. The sacred day is a full unit of time, 
and as the hours move on to complete its 
cycle, man has time for rest and for holy 
activity, he receives light and heat from 
the sun, the constellations set in the deep 
heavens remind him of the power and 
wisdom of the Creator, and all the marvels 
and beauties of nature are revealed to him 
to subserve the highest purposes of his 
being. During this rounded period, which 
was chosen and dedicated to holy pur- 
poses, everything that nature possesses is 
brought before man, and grouped in one 

complex whole, to elevate and refine his 
31 



THE SABBATH TRANSFERRED 

thoughts, and thus all things in nature con- 
spire to develop his moral and spiritual 
life. We cannot conceive of divine wis- 
dom setting apart for religious purposes 
anything less than a unit of time to pro- 
duce the highest welfare of a religious 
being. The Book of Nature was opened 
and placed before man, and as Nature 
turned the pages slowly night and day, 
during the vicissitudes of the seasons, the 
original Sabbath as a complete unit of 
time, gave man every evidence of God's 
attributes, as written in the earth and in 
the heavens. And when fuller Revelation 
came to man, he had ample opportunity, 
during this unit of time, repeated every 
seven days, to learn the will of God, and to 
worship in his temples. The psalmist 
says : ** Day unto day uttereth speech, and 
night unto night showeth knowledge,'* and 



32 



THE SABBATH A MOVABLE INSTITUTION 

man listens more attentively on holy than 
on secular days. 

The septenary order of the Sabbath is 
founded in the very nature of man, for 
abundant facts prove that one day in 
seven for rest and worship is better than 
any other order. 

It may help the mind to form a concep- 
tion of the Sabbath, as an Institution, 
separate and differing from the day on 
which it is observed, by reminding the 
reader that there are other time Institu- 
tions, like Thanksgiving and Easter. 
Thanksgiving is clearly an Institution, but 
it does not occur on any calendar day 
until the President by proclamation places 
it on some Thursday in November. Easter 
is also an Institution, but the calendar day 
on which it is observed is not determined 
until the moon fulls on or about the twenty- 
first of March. Easter may occur as early 

3 33 



THE SABBATH TRANSFERRED 

as the twenty-second of March, or as late 
as the twenty-fifth of April. Still both of 
these Institutions exist de facto all the year 
round as really as they do after it is deter- 
mined to observe them on some calendar 
day. In a similar way the Sabbath is an 
Institution, which can be placed by divine 
authority on a secular day, or be trans- 
ferred, under divine Providence, from one 
secular day to another. 

Christ says, '' Think not that I am come 
to destroy the [moral] law." If the Sab- 
bath, of the Fourth Commandment, were 
abolished, would not that destroy an es- 
sential part of the moral law? But in 
transferring the Sabbath of the Fourth 
Commandment, from Saturday to Sunday, 
Christ would preserve the Institution in 
its integrity and septenary order, and thus 
fulfill the law, enlarging the Sabbath and 



34 



THE SABBATH A MOVABLE INSTITUTION 

giving it the liberty which is characteristic 
of the Christian dispensation. 

Was it not the divine purpose that 
Judaism should develop into Christianity, 
as the bud and blossom develop into fruit ? 
for Paul says the 'Maw was our school- 
master to bring us unto Christ." Is it not 
reasonable to suppose that the Jewish 
Sabbath, as a part of the system, would 
develop under divine Providence, into the 
Christian Sabbath, as each part partakes 
of the nature and modifications of the 
whole ? 

It is claimed that some people in heathen 
lands are so ignorant of the laws of as- 
tronomy, that when they see the sun go 
down in the west, they think it has been 
destroyed, and when they see the sun 
rising in the east, they think it is another 
sun. So some Christians are so limited 

in their views of the Sabbath, that when 
35 



THE SABBATH TJiANSPEkRED 

the Jewish Sabbath disappears from his- 
tory, and they behold the Christian Sab- 
bath coming into the new dispensation, 
they do not dream that these two apparent 
Sabbaths are identicaly the same Institu- 
tion, that the Sabbath has simply been 
transferred from one secular day to another 
in the Providence of God. As we now 
know that the sun that sets in the west is 
the same sun that rises in the east, may 
the time soon come when all Christians 
will also know that the Jewish Sabbath and 
Christian Sabbath are the same, the Sab- 
bath of the Fourth Commandment, and 
of both dispensations, which like the sun 
will diffuse its blessed light around the 
whole world. 



2f^ 



CHAPTER II 

EVIDENCE FROM THE NEW TESTAMENT OF 
THE TRANSFER OF THE SABBATH 

npHE transfer of the Sabbath from one 
secular day to another, it is believed, 
is in harmony with the unfolding of the 
economies of grace, and is sustained by a 
correct interpretation of the Sacred Script- 
ures. In Mat. 28 : I two Sabbaths are 
mentioned, one occurring on Saturday, and 
one on Sunday. The words of the apostle 
are **in the end of the [Jewish] Sabbath, 
as it began to dawn towards the first day 
of the week," or as it reads literally, to- 
wards one of the Sabbaths, (ets [Liav cra^- 
^aTcov), that is the Christian Sabbath. The 
apostle here speaks of two Sabbaths, and 

says that the (Jewish) Sabbath had come 
37 



THE SABBATH TRANSFERRED 

to an end, and as the Christian Sabbath 
began to dawn, Mary Magdalene and the 
other Mary came to the sepulcher. Dean 
Alford (in loco) says: *'The words cra^- 
^ojToiv and y^lav (Ta^^dro)v are opposed 
both being days'' The phrase ** first day 
of the week," used in the EngHsh version 
in this place and in parallel passages, was 
evidently derived by the translators from 
the Modern Greek Testament, which has 
T'^s 7rpdyrr)<; rjfjiepa^ rrjs €/38o/ia8os. The 
opinion of the Modern Greeks is valuable, 
but their version carries only the weight 
of human opinions on disputed points. It 
is more reasonable to suppose that the 
word cra^^drcxiVy as used by the apostle 
here and in all parallel passages, is a plural 
genitive limiting some form of rjfjbepa un- 
derstood, and is to be taken in its primitive 
signification, as in Col. 2:16, meaning 

Sabbaths, and not sabbatical week. The 

38 



PROOFS OF TRANSFER OF THE SABBATH 

Greek phrase for the "first day of the 
week " would be Trpan-rj craySySarov, as used 
in Mark 16:9. To translate the words 
ct9 fjLLav cra^^droiv ** towards the first day 
of the week" is to read into these words 
a meaning which the apostle evidently did 
not intend to express, and to lose their 
deep significance which affords us substan- 
tial proof of the transfer of the Sabbath 
at the Resurrection. The use of eh {fJuCa) 
for TTpcoros is not classical, and the words 
€ts ixLav (Ta^^oLTOiv are not an equivalent for 
€19 TTpojTiqv cra^/BaTcov, and ought not to be 
translated ''towards the first day of the 
week." It is true that the Resurrection 
took place on the first day of the week, but 
it was more than this, for the apostle de- 
clares that the Resurrection was on one of 
jhe Sabbaths. Christ, according to the 
tradition, was crucified on Friday, lay in 

the tomb during Saturday, the day of 
39 



THE SABBATH TRANSFERRED 

the (Jewish) Sabbath, and rose early on 
Sunday morning, and Matthew calls this 
time of the Resurrection one of the Sab- 
baths, {jjiLav o-afi^aTcov). Evidently the 
Sabbath, as an Institution, the time for 
rest and worship, was transferred at the 
Resurrection from one secular day to an- 
other, from Saturday to Sunday. As 
there can be but one Sabbath, one-seventh 
of the time, the Sabbath was hereafter 
to be observed on Sunday, as the day 
of rest and worship, and the (Jewish) 
Sabbath was spoken of subsequently his- 
torically. In the transfer of the Sabbath 
from the old economy, it would naturally 
lose its Jewish characteristics, and the day 
and the breaking of the day would be taken 
in the natural meaning of those terms un- 
der the Christian dispensation. The Sab- 
bath, under the Jewish economy, began at 

evening, for it is said "from even unto 
40 



PROOFS OF TRANSFER OF THE SABBATH 

even shall ye celebrate your Sabbath" 
(Lev, 23 :32). As the Sabbath was insti- 
tuted at the end of creation, and was 
typical of rest, it seemed natural that it 
should begin when the activities of the day 
were over, or at even. But the Christian 
Sabbath, Luke says, began very early in 
the morning {6p0pov /Sa^eo?), or at the 
moment of the Resurrection. In the trans- 
fer of the Sabbath from the Jewish econ- 
omy to the Christian dispensation, this 
Institution would naturally lose its local 
characteristics and limitations, and become 
cosmopolitan in character, a sacred day for 
the whole world. The Christian Sabbath 
signifies holy activity more than rest, and 
implies that with the risen Lord his people 
should arise with Him with great rejoicing, 
and go forth in His strength to save the 
world. 

In Mark 16 : 1-2, the evangelist is even 

41 



THE SABBATH TRANSFERRED 

more definite. He says : ** And when the 
[Jewish] Sabbath was past, Mary Magda- 
lene, and Mary the mother of James, and 
Salome had brought sweet spices, that they 
might come and anoint him. And very 
early in the morning, the first day of the 
week," or as it reads literally, of one of the 
Sabbaths (ttJ? /xta? aa^^ajToiv), ''they came 
unto the sepulcher, at the rising of the 
sun." In these words the evangelist says 
the (Jewish) Sabbath "was past," and he 
uses the verb 8taytVo/xat in the Second 
Aorist, signifying that the action was com- 
plete. The preposition 8ta in composition 
gives intensity to the verb to show that the 
transition of time was entirely finished 
through to the very end, that the (Jewish) 
Sabbath had transpired before the Sabbath 
commenced which is mentioned in the sec- 
ond verse. In Mark 16:9 the evangelist 

tells us Jesus rose very early on the first 

42 



PROOFS OF TRANSFER OF THE SABBATH 

day of the week (az/acrra? 8e Trpwi irpajTYf 
(TaP^aTov) which gives us divine authority 
for observing the Sabbath on Sunday, the 
first day of the week. 

In Luke 23:55 seq., the evangelist gives 
a vivid picture of the Resurrection. He 
says in substance : The holy women fol- 
lowed and beheld the sepulcher, and re- 
turned and prepared spices and ointments, 
and rested on the (Jewish) Sabbath day, 
according to the commandment. Now, 
upon the first day of the week (Luke 
24 : I ), or as it reads literally, on one of the 
Sabbaths in the deep twilight, {tyj Se /xta tcop 
(TafiPdTcov, opOpov ^a6io<;), they come unto 
the sepulcher. The holy women rested on 
the (Jewish) Sabbath according to the com- 
mandment, and came to the sepulcher in 
the morning twilight, of the first day of 
the week, which the evangelist calls a Sab- 
bath. 

43 



THE SABBATH TRANSFERRED 

In John 20 : I, the apostle uses similar 
language. He says: ''The first day of 
the week,'* or as it reads literally, on one 
of the Sabbaths (rrj Se fiua tcov (TafifiaTcov), 
Cometh Mary Magdalene early, when it 
was yet dark unto the sepulcher." Here 
the beloved disciple calls Sunday, the first 
day of the week, a Sabbath, and in the 
nineteenth verse he again calls the first 
day of the week a Sabbath (ttJ fxia twv 

Philip Schaff, with many of the best 
Christian scholars, believed that Pentecost, 
the conclusion of the Jewish harvest, and 
the beginning of the Christian harvest oc- 
curred on the Lord's Day, when the Holy 
Spirit was poured out in its fullness, and 
cloven tongues like as of fire sat upon 
each of the disciples. 

When Paul and Barnabas were at Anti- 

och in Pisidia, on their first missionary 
44 



PROOFS OF TRANSFER OF THE SABBATH 

tour, we have the most indisputable evi- 
dence of the transfer of the Sabbath from 
Saturday to Sunday. Paul first preached 
to the Jews in their synagogue on the 
(Jewish) Sabbath, and ''when the Jews 
were gone out of their synagogue [Acts 
13 142], the Gentiles besought that these 
words might be preached to them the next 
Sabbath" (ets to fiera^v (rd^^aTov in the 
Sabbath between), that is, the Sabbath be- 
tween the (Jewish) Sabbaths. And the 
narrative continues (Acts 1 3 : 44), and the 
next Sabbath day (roJ Se e^o/^a^aj cra/B/^dro) 
crx^^ov on the following Sabbath just at 
hand), came almost the whole city together 
to hear the Word of God. When the 
participle ixofxevos is used in reference to 
place it designates a place that is near or 
next, as in Mark i : 2,S where Christ said 
''let us go into the next towns" {dycojiep 

C19 TOLs i\oyi.4va<s fcw/xoTToXetg). When the 
45 



THE SABBATH TRANSFERRED 

participle is used in reference to time it 
designates the next day, as in Acts 21 : 26, 
where ** Paul took the men, and the next 
day [r^ ixofiepj) rifiepa] purifying himself 
with them entered into the temple." The 
evangelist here says the following Sabbath, 
(on which the Gentiles would naturally 
hold religious service), was between the 
(Jewish) Sabbaths, and near at hand, that 
is, on Sunday. Can language be framed 
that would prove the transfer of the Sab- 
bath from Saturday to Sunday more clearly 
and indisputably than this language of the 
inspired evangelist? 

Surely this indubitable proof of the 
transfer of the Sabbath from Saturday to 
Sunday must satisfy every intelligent, can- 
did mind that receives the New Testament 
as the inspired Word of God, and is will- 
ing to base his theories on the facts. 

When the Lord speaks through his chosen 
46 



PROOFS OF TRANSFER OF THE SABBATH 

apostles by his inspired word, or by exam- 
ple under the guidance of inspiration, let 
the earth keep silence. 

In Acts 20 : 7, the evangelist says : 
** Upon the first day of the week," or as it 
reads literally, on one of the Sabbaths (eV 8e 
tt} \Lia TOiv (Ta^^(iTO)v), ''when the disciples 
came together to break bread, Paul preach- 
ed to them," seq. Here the disciples came 
together as a religious assembly, on Sun- 
day the first day of the week, called by the 
evangelist a Sabbath, and partook of the 
Lord's supper, and Paul preached to them. 
The Syriac translates the words ''to break 
bread" to break the eucharist ; for the 
early Christians celebrated the Lord's sup- 
per every Lord's Day, which they consid- 
ered the Christian Sabbath. 

In I Cor. 16:2, Paul says : "on the first 
day of the week" which reads literally, 

upon one of the Sabbaths (fcara \Lio,v cra^- 

47 



THE SABBATH TRANSFERRED 

pdTa}v)y ''let every one of you lay by him 
in store as God hath prospered him, that 
there be no gatherings when I come.'* 
This refers to the religious offerings which 
Christians made on Sunday in their relig- 
ious assemblies. This Christian assembly 
for worship and religious offerings, on the 
first day of the week, Paul says took place 
on the Sabbath, that is, the Christian Sab- 
bath. 

In Col. 2:16 the apostle says : " Let no 
man therefore judge you in meat, or in 
drink, or in respect of an holyday, or of 
the new moon, or of the Sabbath days 
{(Ta^fBdroiv)'' Christians had been freed 
from the ritualism of the Jewish econ- 
omy, and in their Christian freedom they 
should not let any one sit in judgment 
on them in respect to these things. 
Even if they preferred the Christian to the 

(Jewish) Sabbath, they were to maintain 
48 



PROOFS OF TRANSFER OF THE SABBATH 

their Christian liberty. The apostle in- 
cludes the (Jewish) Sabbath among the 
shadows of those things to come, for the 
body is of Christ. 

In Rev. I : lo John says : "I was in the 
spirit on the Lord's Day " (eV r^ KvpuaKfj 
rjfiepa). This was the day, on which Christ 
rose from the dead, the Christian Sabbath, 
which from this time was generally called 
the Lord's Day. 

God has left many truths to be discov- 
ered by men, and revealed truths some- 
times dawn on the world slowly. When 
Harvey discovered the circulation of the 
blood in 1 6 1 6, it is claimed that not a physi- 
cian in Great Britain over forty years of 
age ever received the new theory. For 
many centuries men believed the earth 
is flat, and that the sun revolves, as it 
appears, around the earth. Even the dis- 
ciples were very slow to believe in the 

4 49 



THE SABBATH TRANSFERRED 

Resurrection. It is not strange that men 
have been slow to believe in the transfer of 
the Sabbath. Still, this view has been held 
by many advanced thinkers, like Alcuin, 
the confidant, teacher and adviser of Char- 
lemagne, Dr. Philip Schaff and Dr. F. N. 
Peloubet, and the time is evidently not far 
distant when the transfer of the Sabbath 
will become the generally accepted view of 
the Christian Church. 

Prof. James R. Boise, the eminent Greek 
scholar, who once lived at Athens, and 
could speak Modern Greek like a native, 
affirmed that when King James' Translation 
was published, no better translation had 
ever been made from the Greek language. 
Since that time, however, critical scholars, 
such as Tischendorf, Tregelles, De Wette, 
Lachmann and others have been collating 
the MSS., and the Textus Receptus has 

been greatly improved. The New Version 

50 



PROOFS OF TRANSFER OF THE SABBATH 

gives a more faithful rendering of the orig- 
inal. New Versions will undoubtedly be 
demanded by Christian people from age to 
age, for English words undergo a change 
of meaning in the lapse of time, and men 
see more in Revelation, as the increasing 
light of the Universal Kingdom shines 
upon it. The Bible may be compared to 
the ocean, and men have only '' picked up 
a few pebbles " along the shore. The 
Bible is a great deep, but the Universe is 
larger, deeper and more profound, and the 
Infinite God, who strives to reveal himself 
to men, is greater than all the works of his 
hands. Revelation may be compared to a 
lighthouse on a stormy coast. All the 
depths and shoals of time and space are 
not revealed, but the sacred light is clear 
and steady, and whoever guides his barque 
of life by the light that shines from above 

will enter the haven of rest. 
51 



THE SABBATH TRANSFERRED 

When there is so much darkness in this 
world, it is not strange that the Transferred 
Sabbath has not been fully understood. 
How many things such as mountains, 
forests and lakes are dimly seen in the 
twilight, that are clearly revealed when the 
sun mounts into the heavens. The Sab- 
bath, although imperfectly understood, is 
a great factor in the true development of 
mankind. Some claim that the Sabbath, 
as an Institution, is religious, some moral, 
some hygienic, and some civil. It has all 
these aspects and relations to men com- 
bined. Next to the Incarnation, and the 
outpouring of the Holy Spirit, the Bible 
and the Sabbath are the most precious 
gifts of God. There is a depth of mean- 
ing in the Sabbath, to every man, to every 
church, to every community, and to every 
nation, desiring to make true progress in 

all that pertains to the higher life. 

52 



PROOFS OP TRANSFER OF THE SABBATH 

Men have been slow in comprehending 
great truths. The power of seeing is 
subjective. The Master recognized this 
when he said : ** He that hath ears to hear 
let him hear." An uncultivated man will 
rush over a landscape and see almost 
nothing, while a botanist, a geologist, or a 
biologist, will pass along slowly over the 
same path, each one examining those 
things in his particular line of studies. 

Christians are just beginning to under- 
stand the Transferred Sabbath, although 
some Sabbatarians have claimed that ** the 
last word has been said on the Sabbath." 
Two Sabbaths seem to appear in history, 
and men have been confused. Some claim 
that the (Jewish) Sabbath is still in force with 
all its limitations and restrictions. How 
intelligent men can hold such a view is not 
apparent. Moses (Numb. 15 : 36) caused 
a man found picking up sticks to be stoned 
53 



THE SABBATH TRANSFERRED 

to death ; but the disciples went through 
the corn-fields (Mat. 12 : i) on the Sabbath, 
and plucked the ears of corn, and did eat, 
rubbing them in their hands. And the 
Master referred the complaining Pharisees 
to the act of David eating the showbread, 
and said **the Son of man is Lord also of 
the Sabbath." Some claim that the (Jew- 
ish) Sabbath has been abolished, but they 
do not tell us when or how it was abol- 
ished. Some affirm that the Christian 
Sabbath is founded on usage. How can 
usage nullify the Fourth Commandment ? 
Some say the Christian Sabbath is founded 
on the Resurrection, but they do not tell 
what became of the (Jewish) Sabbath. If 
the Fourth Commandment is still in force, 
what relation is there between this com- 
mandment and the Christian Sabbath, and 
how was this relation established ? Some 

claim that the sacred day was "changed/' 

54 



PROOFS OF TRANSFER OF THE SABBATH 

but they fail to tell us to what extent. 
Some say there was a ** substitution," but 
do not explain how it was accomplished. 
Some affirm that the (Jewish) Sabbath 
** was absorbed " by the Christian Sabbath. 
If this absorption was as perfect as when 
the juices of the lemon were sucked out 
and the peeling of the lemon swallowed, it 
might be close to the truth. Some affirm 
that the (Jewish) Sabbath was nailed to the 
cross of Christ, and refer as proof to Col. 
2:14, where Paul speaks of the ''hand- 
writing of ordinances," which was against 
and contrary to Christians, as being blotted 
out and nailed to the cross. But the Sab- 
bath was never against, or contrary to 
Christians, and could not be counted as a 
part of Jewish ordinances mentioned by 
the apostle, that after the Resurrection 
were arrayed against Christians. Christ 

only fulfilled the ceremonial law, but reaf- 
55 



THE SABBATH TRANSFERREJ) 

firmed the Moral Law, of which the Sab- 
bath is an essential part. Some people go 
so far as to say they will keep both 
Sabbaths, the (Jewish) Sabbath and the 
Christian Sabbath. Now there is but one 
Sabbath (cra^ySaroj') , one-seventh of the 
time, which under the Mosaic economy was 
called the Jewish Sabbath, and under the 
New Covenant is called the Christian Sab- 
bath. In the Fourth Commandment, the 
week is divided into two parts, secular and 
sacred. The Commandment says we 
must work during the secular part: "Six 
days shalt thou labor and do all thy work.'* 
The obligation to work during the six days 
of the week is just as binding as to rest 
on the Sabbath. If a man can earn more 
than he needs, there are a thousand ways 
in which he can give the surplus for the 
benefit of mankind. It is necessary to 



56 



PROOFS OF TRANSFER OF THE SABBATH 

work with mind or hands, or both, to enjoy 
the Sabbath, and be profited by it. 

Men who hold some of these theories 
have entered the vestibule of the Temple 
of Truth. If they will explore the Temple 
they will find more truth. 

The true theory undoubtedly is that the 
Sabbath {crd^^aTov), as an Institution, was 
transferred from Saturday to Sunday at the 
Resurrection. This view is s imple, nat- 
ural and reasonable, and, it is believed, it 
is fully sustained by the true rendering of 
the double cra^^aro^v used by the evangel- 
ist in connection with the Resurrection. 
Greek scholars are rather conservative in 
expressing opinions, but there is a consen- 
sus of opinion that the rendering adopted 
in this monograph does not violate any 
principles of the Greek language. If be- 
lievers in the transfer have the courage 



57 



THE SABBATH TRANSFERRED 

they can walk in this path, but they must 
face the traditions of the past. One who 
walks in this way will probably stumble 
over the dictionaries, still his way is not 
really hedged up by philology. The path 
is open, but he must walk as a philosopher, 
and not as a philologist. And he must 
have ''the courage of his convictions.'* 

Conservatism is good when it preserves 
the truth, and eliminates error, but there 
is no merit in perpetuating venerable 
errors. 

How reasonable to modify the Sabbath 
in regard to time, so that it should com- 
memorate the Resurrection as well as 
the creation of the world. In the Civil 
War statesmen declared that the Constitu- 
tion was flexible enough to save the nation. 
Is not the Sabbath flexible enough to meet 
the necessities of the Divine Kingdom ? 

Some Christians say they lose sight of 
58 



PROOFS OF TRANSFER OF THE SABBATH 

the Sabbath at the Resurrection, and do 
not feel certain that the (Jewish) Sabbath 
and Christian Sabbath are identical. If 
one should be in a park and see a deer of 
a certain size, shape and color run into a 
thicket, and a few moments afterwards 
should see a deer of the same size, shape 
and color rush out of the opposite side of 
the thicket, would he not conclude that it 
was the same deer, especially if he knew 
there was only one deer in the park f 



59 



CHAPTER III 

PROPHECIES FORESHADOWING THE TRANS^ 
PER OF THE SABBATH 

^T^HE transfer of the Sabbath from Sat- 
urday to Sunday was in direct fulfill- 
ment of prophecy. Isaiah prophesied that 
such a transfer should take place. In 
speaking of the New Creation (Is. 65:17- 
19) he says : " For, behold, I create new 
heavens and a new earth : and the former 
shall not be remembered, nor come into 
mind." The (Jewish) Sabbath was the 
memorial day set apart for the commemor- 
ation of the work of creation. The proph- 
et says that this Sabbath day shall cease 
to be kept, for the old creation " shall not 
be remembered nor come into mind." The 

new heavens and the new earth, spoken 
60 



PROPHECIES FORESHADOWING TRANSFER 

of by the prophet, is a spiritual creation, 
for he says: ** Behold, I create Jerusalem 
a rejoicing, and her people a joy." The 
old creation should fade away in the 
brighter light of the new creation, as the 
stars fade out in the light of the rising sun, 
and the transfer of the Sabbath, the me- 
morial of the work of creation, from Sat- 
urday to Sunday, would indicate that this 
prophecy has been fulfilled. 

That important movements would nat- 
urally take place at the time of the Resur- 
rection was indicated by the apostle when 
he speaks of the power (Swa/xt?) of Christ's 
Resurrection. This was a crisis when the 
power of death was broken. 

In nature there have been profound 
movements. Geology teaches that transi- 
tions have occurred in the earth's crust 
from the earliest geological times. The 

larger part probably were operative over 
6i 



THE SABBATH TRANSFERRED 

long periods and effected slow changes in 
the ocean level, but produced more or less 
exterminations among living species. Thus 
in passing from layer to layer in the rocks 
one or more species became extinct, with 
a corresponding introduction, under the 
laws of evolution, of new species. At the 
beginning of an epoch many new species 
would appear, and at the commencement 
of a period, a whole fauna. 

At longer intervals, greater convulsions 
have occurred in nature. The course of 
nature seems, at times, to have completed 
a cycle, terminating in a profound move- 
ment. These more violent transitions, or 
unfolding by internal forces, do not imply 
a retrogression, but a new birth, an exter- 
mination of lifej perhaps an extinction of 
former races, but an introduction of higher 
and better forms of life. Such transitions 

have always resulted in an improved con- 
62 



PROPHECIES FORESHADOWING TRANSFER 

dition of things on the earth, higher and 
more perfect organizations having sprung 
into being. Geological history has thus 
been a periodical unfolding from the lower, 
more elementary and imperfect towards 
the higher forms of life. 

In a similar manner, the transition from 
Jewish to Christian economy was dynamic^ 
and marked by great changes in the spirit- 
ual world. There was a great earthquake, 
when the angel of the Lord descended 
from heaven. In the divine economy 
there was a movement that introduced a 
new order of things. The Passover ceased 
to be observed, and the Lord's Supper was 
instituted. Circumcision passed away, and 
baptism became the seal of the new cove- 
nant. The veil of the temple was rent in 
twain, and the Shekinah, the visible symbol 
of the divine presence, was withdrawn. 
The middle wall of partition was broken 



THE SABBATH TRANSFERRED 

down, and those who had been trained as 
spiritual guides went out to become the 
teachers of the whole world. The temple 
itself was to be destroyed with the holy 
city, Antioch was to become the mother 
city to the Gentiles, and Judaism was to 
pass away. The loosening and displace- 
ment of the Sabbath, this segment of time 
for rest and worship, in such a great up- 
heaval of things terrestrial and spiritual, 
as took place at the Resurrection, and its 
transfer to another place, or secular day, 
to put it in harmony with the new order of 
things, free it from the asperities of Juda- 
ism, and mellow it with the spirit of the 
Gospel, would be most reasonable. Under 
the Jewish economy the Sabbath was ob- 
served with strictness, a requirement neces- 
sary for a people in the earher stages of 
national development. On the Sabbath 

there was a special burnt offering, the 
64 



PROPHECIES FORESHADOWING TRANSFER 

show-bread was renewed, deliberate prof- 
anation of the Sabbath was punished with 
death, the Jews cooked their food for the 
Sabbath on the previous day, they could 
not leave the camp in the wilderness on 
the Sabbath and never go beyond a Sab- 
bath day's journey, and marketing and 
public trade were prohibited. But the 
Lord of the Sabbath, when all power was 
given him in heaven and in earth, trans- 
ferred the Sabbath at the Resurrection 
from Saturday to Sunday, in the unfolding 
economies of grace, and put it in harmony 
with the new order of things. Dr. Philip 
Schaff, in his "History of the Christian 
Church" (v. i, p. 478), says: **The day 
[Sabbath] was transferred from the sev- 
enth to the first day of the week, not on 
the ground of a particular command, but 
by the free spirit of the Gospel, and by 

the power of certain great facts which lie 
5 65 



THE SABBATH TRANSFERRED 

at the foundation of the Christian Church." 
This transfer was in direct fulfillment of 
prophecy, when God declared, ** Behold, 
I create all things new." 

In Ps. 1 18 : 19-29, there is a remarkable 
prophecy in regard to the transfer of the 
Sabbath. The psalmist is in an ecstatic, 
spiritual mood, and opens the psalm with 
repeated expressions of thanksgiving to 
the Lord, because his mercy endureth for- 
ever. The Lord had set the psalmist in a 
large place, where there was room to give 
him an abundant answer. The hostile 
nations had compassed him like bees, but 
they had been quenched like the fire of 
thorns. Holy light seems to break upon 
the psalmist, and he feels that he must 
worship the Lord. He turns his face to- 
wards the sanctuary to pour out his heart 
in thanksgiving. ''Open to me," he says, 
** the gates of righteousness : I will go into 



PROPHECIES FORESHADOWING TRANSFER 

them, and I will praise the Lord." As he 

looks about, the place evidently seems a 

little strange to him, but he realizes that it 

is the ''gate of the Lord," for the Lord 

hears him, and has become his salvation. 

Suddenly the light of the Resurrection 

morn breaks over him, and with prophetic 

vision he exclaims : **The stone which the 

builders refused is become the head stone 

of the corner." As a Jew he is filled with 

wonder to find himself worshiping on a 

new holy day, but he says, ''this is the 

Lord's doing ; this is the day the Lord hath 

made ; it is marvelous in our eyes." The 

Lord made all days, but this was a special 

day which he had consecrated and made 

holy. It was the day on which the people 

would enter the gates of righteousness 

and praise the Lord. It was the day on 

which the Lord would send prosperity, and 

he says, " we will rejoice and be glad in it/' 
67 



THE SABBATH TRANSFERRED 

as Christ bids the women ''all hail," or to 
rejoice on the Resurrection morn. The 
psalmist speaks as we would suppose an 
Israelite would express himself, under the 
Christian dispensation, and says : '' Mighty 
is Jehovah, and hath given light to us. 
Bind the sacrifice with cords as far as the 
horns of the altar." In prophetic vision 
Jehovah had turned the night of Israel into 
day, and the psalmist sees the pillar of fire 
in the wilderness. This was the Resur- 
rection day, the Christian Sabbath, which 
the psalmist saw in vision, and he closes 
the psalm as he began it, with thanksgiving 
to the Lord for his mercy endureth forever. 
On the day of the Resurrection, Christ 
appeared five times to his disciples and to 
the holy women. On the next Saturday, 
the Jewish day for the observance of the 
Sabbath under the law, he did not appear 

to any one, but "after eight days," on the 
68 



PROPHECIES FORESHADOWIJ^G TRANSFER 

Lord's Day, he appeared to his disciples in 
the upper room, Thomas being with them. 
Why did the risen Savior cease to observe 
the Sabbath on Saturday, to meet with his 
disciples, and give them an opportunity to 
come into his immediate and sensible pres- 
ence to worship him, and meet them on the 
Lord's Day, if the Sabbath had not been 
transferred at the Resurrection from Satur- 
day to Sunday ? 

Marvelous is the fact that any Christian 
should now observe the Sabbath on Satur- 
day, as the Jews did under the law. The 
Sabbath has always been a Christian festi- 
val, and the psalmist says that we should 
"rejoice and be glad in it." Traditionally 
Christ was crucified on Friday, and His 
body lay in the grave on Saturday, the day 
for the observance of the Sabbath under 
the Jewish economy. On Saturday His 

enemies triumphed over Him, and this 
69 



THE SABBATH TRANSFERRED 

season must demand humiliation and 
mourning rather than rejoicing. But when 
He rose from the dead, and met the holy 
women, He told them to rejoice. The 
character of this Christian festival would 
be preserved by the transfer of the Sab- 
bath from Saturday to Sunday, which was 
clearly foreshadowed, when Christ said: 
**Can the children of the bridechamber 
mourn, as long as the bridegroom is with 
them? but the days will come when the 
bridegroom shall be taken from them, and 
then shall they fast." 

The transfer of the Sabbath from Satur- 
day to Sunday preserves the Institution in 
all its integrity, and carries with it the 
authority of Jehovah, who ordained and 
hallowed it. The Sabbath under all dis- 
pensations is identicaly one and the same, 
one-seventh of the time set apart for rest 

and worship, ordained at the creation of 
70 



PROPHECIES FORESHADOWING TRANSFER 

the world and redolent with the aroma of 
Paradise, promulgated formally in the 
Moral Law on Mount Sinai, transferred at 
the Resurrection, and made holy and glori- 
ous under both covenants. This holy 
season for rest and worship, hoary with 
age, in being observed one day in seven, 
brings to remembrance the time when the 
heavens and earth were finished, and "the 
morning stars sang together, and all the 
sons of God shouted for joy." Abraham, 
the friend of God, as he sat in his tent-door, 
saw the light of this sacred day break over 
the eastern hills, and all the patriarchs in 
their generations remembered to keep it 
holy. The Fourth Commandment was 
written twice by the finger of God, and 
given to Moses, the servant of God, when 
" Mount Sinai was altogether on a smoke, 
because the Lord descended upon it in fire, 

and the smoke thereof ascended as the 
71 



TilE SABBATIt TRANSFERRED 

smoke of a furnace, and the whole mount 
quaked greatly." In the wilderness the 
children of Israel on the day previous to 
the Sabbath gathered twice as much manna 
as on other days, which kept over the Sab- 
bath, and a golden pot of manna was laid 
up before the Lord to be kept for their gen- 
erations. As the centuries unfolded in Jew- 
ish history, how often has the light of this 
blessed day broken over the holy city, and 
revealed the smoke of the special sacrifice 
typical of the ''Lamb slain from the foun- 
dation of the world." As the morning light 
of this sacred day trembled along the crags 
of Mount Carmel, Elijah has doubtless 
stood in the entrance of his cave, with his 
mantle wrapped about his face, and wor- 
shiped times without number, until he went 
up to heaven in a chariot of fire. All 
earthly scenes pale in the supernal light 

which broke over the earth when the angel, 
72 



PROPHECIES FORESHADOWING TRANSFER 

whose "countenance was like lightning, 
and his raiment white as snow," descended 
from heaven and rolled back the stone 
from the door of the sepulcher, and the 
Lord of life laid aside the habiliments of 
death, and on this holy day came forth as 
a Mighty Conqueror. On this day cloven 
tongues like as of fire sat upon the heads 
of the disciples, and the Gospel was mirac- 
ulously preached in all languages, and 
to all people out of every nation under 
heaven. 

If the sun every seventh day yielded 
some sweet influence not manifested in its 
ordinary rays, but after some conjunction 
of the celestial orbs, poured forth the same 
influence on another day of the week, 
would not men receive the blessed influ- 
ence without regard to the previous day of 
the week on which it had been shed forth, 

and would they not be thankful ? If nature 
73 



THE SABBATH TRANSFERRED 

should distill a more copious dew on some 

particular night of the week, but, after some 

secular change in nature, transferred this 

heavy dew-fall to another night of the 

week, would not men in arid countries be 

glad to have suffering vegetation refreshed 

without regard to the night of the week on 

which the dew had previously fallen ? Do 

not men need the spiritual influence of the 

Sabbath, the dew of Hermon, even the 

dew that descended on the mountains of 

Zion, so much over vast regions of this 

world, parched and withered under the 

baleful influences of sin, that they might 

disregard the particular day of the week on 

which the heavenly influences descended 

under some former economy, and pray 

that, "the windows of heaven might be 

opened" in God's own time, and a blessing 

be poured out that there should not be 

room enough to receive it ? The Sabbath 
74 



PROPHECIES FORESHADOWING TRANSFER 

may be compared to a mighty, continu- 
ously flowing river, whose unobstructed 
waters pour through all dispensations, and 
bear on their bosom the most precious 
gifts of God. And this is the ''river, the 
streams whereof shall make glad the city 
of God," and this river of God shall flow 
on forevermore increasing in volume and 
power until the holy light of the Sabbath 
shall shine into every home on earth, and 
gladden every heart, and be merged at 
last into the light of heaven. 



75 



CHAPTER IV 

PRACTICE OF EARLY CHRISTIANS 

^TpHE transfer of the Sabbath at the 
Resurrection gives the world, in the 
Sabbath, a perpetual memorial of the 
crowning miracle of Christ's work as the 
Redeemer of men. Standing at the grave 
of one whom He had loved, Christ declared 
that He was the Resurrection and the 
life, and at His command '*he that was 
dead came forth bound hand and foot 
with graveclothes." The Resurrection, the 
divine seal that Christ was the Messiah 
and the pledge of the general Resurrec- 
tion at the last day, is a vital truth in 
Christianity that overshadows other truths. 

Paul says *'if Christ be not risen, then is 
76 



PRACTICE OF EARLY CHRISTIANS 

our preaching vain, and your faith is also 
vain." Without the Resurrection death 
would be an extinction of hopes, and no 
disembodied spirit could be rehabilitated 
and be made perfect. The Christian 
Church rests on this pivotal fact of the 
Resurrection, which is as well established 
as any fact in Jewish history. A man could 
just as reasonably deny the exodus or the 
captivity of the Jews, or the existence of 
Herod the Great, as to deny the Cruci- 
fixion and Resurrection of Christ. How 
natural that Christians should be given a 
perpetual memorial, that Christ in His 
Resurrection should enable man to say, 
**0 death, where is thy sting? O grave, 
where is thy victory? '* Should not every 
follower of Christ, who rejoices in His 
Resurrection, delight also in observing the 
Lord's Day as a memorial of His power 

over death, the last enemy of man ? 

77 



THE SABBATH TRANSFERRED 

The New Testament affords us abund- 
ant evidence of the transfer of the Sab- 
bath at the Resurrection, and this evidence 
is confirmed and strengthened by the 
observance of the Sabbath on the first day 
of the week by the risen Savior, and by 
inspired apostles and early Christians. In 
the divine economy the transfer of the 
Sabbath on the Resurrection morning 
doubtless came at the moment that Christ 
rose from the dead, but the knowledge of 
this fact dawned gradually on the Chris- 
tian world like the light of a new day. The 
sun does not rise with a single bound, but 
the first glimmer of light in the east deep- 
ens almost imperceptibly until the heavens 
are on fire, and the full-orbed sun lifts 
itself slowly above the horizon to flood the 
world with light. Sabbath evolution, as 
known to man, was very gradual, not pro- 
voking opposition on the part of the Jews, 
78 



PRACTICE OF EARLY CHRISTIANS 

who were intensely prejudiced in favor of 
Judaism. 

As the transfer of the Sabbath did not 
take place until the moment of the Resur- 
rection, naturally no express command 
would be given in regard to it by the 
Savior, but it was probably included in the 
"many things" that Christ desired to say 
unto his disciples, which he affirmed they 
could not bear at that time. The observ- 
ance of the Christian Sabbath by the risen 
Lord, and the example of inspired men in 
keeping this holy day, is as conclusive of 
the transfer of the Sabbath as if a direct 
command had been given. The example 
of inspired men in obeying the moral law, 
or in observing the ceremonial law, is as 
conclusive in regard to what they believe, 
as the precepts which they may utter. 
The example of a Christian minister in 

living a strictly upright and honest life is 
79 



1y 



THE SABBATH TRANSFERRED 

more powerful with men than any precepts 
which may be given in his public teaching. 
Inspired men naturally pursued a peaceful 
method in bringing about a general observ- 
ance of the Christian Sabbath that would 
not provoke opposition. Jewish Christians 
continued to observe the (Jewish) Sabbath 
until Jerusalem was destroyed, and many 
of the Jews continued to meet with them 
and worship on the Lord's Day. The 
Jews continued to be circumcised, but 
many were willing to be baptized. The 
Jews still kept the Passover, but many 
were willing to celebrate the Lord's Sup- 
per. Christians still prayed in the temple 
and in the synagogues, and many Jews 
would mingle with them in Christian assem- 
blies, in their homes and in the fields. In 
this manner the Christian Sabbath came 
into observance without serious opposi- 
tion, until it became generally established 
80 



PRACTICE OF EARLY CHRISTIANS 

wherever Christ was worshiped as the 
risen Lord. 

Dr. Philip Schaff, that most eminent 
Christian scholar (" History of the Chris- 
tian Church," pp. 478-9), says : 

"The universal and uncontradicted Sun- 
day observance in the second century can 
be explained only by the fact that it had 
its roots in apostolic practice. Such ob- 
servance is the more to be appreciated as 
it had no support in civil legislation before 
the age of Constantine, and must have 
been connected with many inconveniences, 
considering the lowly social condition of 
the majority of Christians and their de- 
pendence upon their heathen masters and 
employers. Sunday thus became, by an 
easy and natural transformation, the Chris- 
tian Sabbath or weekly day of rest, at 
once answering the typical import of the 

Jewish Sabbath, and itself forming in turn 
6 81 



THE SABBATH TRANSFERRED 

a type of the eternal rest of the people of 
God in the heavenly Canaan. In the gos- 
pel dispensation the Sabbath is not a deg- 
radation, but an elevation, of the week- 
days to a higher plane, looking to the 
consecration of all time and all work. It 
is not a legal ceremonial bondage, but 
rather a precious gift of grace, a privilege, 
a holy rest in God in the midst of the 
unrest of the world, a day of spiritual 
refreshing in communion with God and in 
fellowship of the saints, a foretaste and 
pledge of the never-ending Sabbath in 
heaven. 

** The due observance of it, in which the 
churches of England, Scotland and Amer- 
ica, to their incalculable advantage, excel 
the churches of the European continent, 
is a wholesome school of discipline, a 
means of grace for the people, a safeguard 
of public morality and religion, a bulwark 

83 



PRACTICE OF EARLY CHRISTIANS 

against infidelity, and a source of immeas- 
urable blessing to the church, the state, 
and the family. Next to the Church and 
the Bible, the Lord's Day is the chief pillar 
of Christian society.'* 

It has been seen that the risen Lord 
observed the Christian Sabbath, meeting 
with his disciples, and with the holy women 
five times on the day of the Resurrection. 
On the next (Jewish) Sabbath, he did not 
appear to anyone, a fact which can be 
explained only on the ground that Satur- 
day, in the divine economy, had ceased to 
be the day of the week on which the Sab- 
bath was to be observed, after the Resur- 
rection. 

"After eight days," John says, ** again 

his disciples were within, and Thomas with 

them : then came Jesus, the doors being 

shut, and stood in the midst, and said, 

Peace be unto you." Christ thus gave 
S3 



THE SABBATH TRANSFERRED 

divine authority for the observance of the 
Christian Sabbath on the first day of the 
week. 

We have already seen that about twelve 
years after the Resurrection, there was a 
Christian Sabbath (Acts 13) observed at 
Antioch, Pisidia, by Gentile converts, and 
that this following Sabbath was between 
the (Jewish) Sabbaths and near at hand. 
On that day called a Sabbath, we read 
that almost the whole city of Antioch came 
together to hear the word of God, and 
Paul and Barnabas preached to them. And 
when the Gentiles heard the words of the 
apostles, **they were glad, and glorified 
the word of the Lord : and as many as 
were ordained to eternal life believed." 

About twenty-six years after the Resur- 
rection, Luke says (Acts 20:7), ''Upon 
the first day of the week [on one of the 

Sabbaths], when the disciples came to- 
84 



PRACTICE OF EARLY CBRISTIANS 

gether [at Troas] to break bread, Paul 
preached to them, ready to depart on the 
morrow." 

About sixty-three years after the Resur- 
rection, John the Beloved says (Rev. i : 
lo), "I was in the Spirit on the Lord's 
day, and I heard behind me a great voice, 
as of a trumpet.'* The Holy Spirit thus 
came upon the beloved disciple, on the 
Christian Sabbath, when a wonderful reve- 
lation of things about to come to pass was 
given to him, — a revelation that imparts to 
the world nearly all that is known of those 
mighty events that shall take place towards 
the close of the Christian dispensation, 
and when time shall be no more. 

Justin Martyr, who lived at the close of 
the first and the beginning of the second 
century, says : "And on the day called 
Sunday, all who live in cities, or in the 
country, gather together to one place, and 
85 



THE SABBATH TRANSFERRED 

the memoirs of the apostles or the writings 
of the prophets are read, as long as time 
permits ; then, when the reader has ceased, 
the president verbally instructs and exhorts 
to the imitation of these good things. 
Then we all rise together and pray, and, 
as we before said, when our prayer is 
ended, bread and wine and water are 
brought, and the president in like manner 
offers prayers and thanksgivings, accord- 
ing to his ability, and the people assent, 
saying, Amen ; and there is a distribution 
to each, and a participation of that over 
which thanks have been given, and to 
those who are absent a portion is sent by 
the deacons. And they who are well to 
do, and willing, give what each thinks fit ; 
and what is collected is deposited with the 
president, who succors the orphans and 
widows, and those who, through sickness, 
or any other cause, are in want, and those 



PRACTICE OF EARLY CHRISTIANS 

who are in bonds, and the strangers 
sojourning among us, and, in a word, takes 
care of all who are in need. But Sunday 
is the day on which we all hold common 
assembly, because it is the first day on 
which God, having wrought a change in 
the darkness and matter, made the world ; 
and Jesus Christ, our Savior, on the same 
day rose from the dead. For he was cru- 
cified on the day before that of Saturn 
[Saturday] ; and on the day after that of 
Saturn, which is the day of the sun, having 
appeared to his apostles and disciples, he 
taught them these things, which we have 
submitted to you also for your considera- 
tion." (The First Apology of Justin Mar- 
tyr, chapter LXVII.) It is true that Justin 
Martyr does not call Sunday the Sabbath, 
or the Lord's Day, but he was writing to a 
heathen emperor who was ignorant of the 
meaning of these terms. 
37 



THE SABBATB TRANSFERRED 

Barnabas says: **We keep the eighth 
day with joyfulness, the day also on which 
Jesus rose again from the dead." (Chapter 
XVII.) 

"The Teaching of the Apostles," which 
was probably written not more than forty 
years after the death of the apostle John, 
says : ** But every Lord's Day do ye gather 
yourselves together, and break bread and 
give thanksgiving, ' ' etc. ( * 'Teaching of the 
Aposdes," chapter XIV.) 

Tertullian, who was born at Carthage, 
about A. D. 1 50 or 1 60, was the first great 
writer of Latin Christianity. Very little is 
known of his personal life, but he is con- 
sidered one of the most original and exalted 
characters of the ancient church. In his 
works he speaks of the Lord's Day as a 
Christian solemnity. 

Dionysius, who became Bishop of Cor- 
inth, A. D. 179, says: **We passed this 



PRACTICE OF EARLY CHRISTIANS 

holy Lord's Day, in which we read your 
letter, from the constant reading of which 
we shall be able to draw admonition." 
(Eusebius, Eccl. History, book 4, chapter 
XXIII.) 

The testimony of Irenaeus, Bishop of 
Lyons, who lived in the second century, 
has great weight on this subject. He 
probably passed his youth in the neighbor- 
hood of Smyrna, Asia Minor, and was the 
child of Christian parents. His testimony 
is extremely valuable, because he was the 
disciple of Polycarp, who was the disciple 
of John the Beloved. In his letter to Flo- 
rinus, Irenaeus says : 

**I saw you when I was yet, as a boy, 

in Lower Asia with Polycarp. ... I 

could even now point out the place where 

the blessed Polycarp sat and spoke, and 

describe his going out and coming in, his 

manner of life, his personal appearance, 
89 



THE SABBATH TRANSFERRED 

the addresses he deHvered to the multitude, 
how he spoke of his intercourse with John, 
and with the others who had seen the Lord, 
and how he recalled their words. And 
everything that he had heard from them 
about the Lord, about His miracles and 
His teaching, Polycarp told us, as one who 
had received it from those who had seen 
the Word of Life with their own eyes, and 
all this in complete harmony with the Scrip- 
tures. To this I then listened, through the 
mercy of God vouchsafed to me, with all 
eagerness, and wrote it not on paper, but 
in my heart, and still by the grace of God, 
I ever bring it into fresh remembrance." 
(Ap. Euseb., H. E., v. 20.) 

These are golden words, establishing a 
chain of tradition without a parallel in eccle- 
siastical history— Jesus, John, Polycarp, 
Irenaeus. Here is a traditional stream 

which flows from Christ, the fountain of 
90 



PRACTICE OF EARLY CHRISTIANS 

all truth. What testimony has Irenaeus, 
the eminent and learned Bishop of Lyons, 
France, who, after Polycarp, is considered 
the most faithful representative of the 
Johannean school, who uses the terms 
*' Logos" and *'Son of God" interchange- 
ably, and keeps more within the limits of 
the simple Bible statements than any of 
his contemporaries ? Irenaeus says : ** On 
the Lord's Day every one of us, Christians, 
keep the Sabbath, meditating in the law," 
or Scriptures, **and rejoicing in the works 
of God." 

Clement, of Alexandria, who was born 
about the middle of the second century, 
was one of the most celebrated of the 
Christian fathers. Living at the very cen- 
ter of the learning of his age, and residing 
a portion of his life at Jerusalem, when 
driven away from Alexandria by persecu- 
tion, he had every opportunity to know all 
91 



THE SABBATH TRANSFERRED 

the facts in regard to the sacred days of 
the Jews. He says : ** He, in fulfillment 
of the precept, keeps the Lord's Day 
when he abandons an evil disposition, and 
assumes that of the Gnostic, glorifying the 
Lord's resurrection in himself" (Book 7, 
chapter XII.) 

Origen, a man of great erudition, who 
was born A. D. 185 or 186, says : **If it be 
objected to us on this subject that we our- 
selves are accustomed to observe certain 
days, as, for example, the Lord's Day, the 
preparation, the passover, or pentecost.'* 
(Origen against Celsus, book 8, chapter 
XXII.) This clearly shows that Origen 
observed the Lord's Day. 

Anatolius, Bishop of Laodicea, who was 
born about A. D. 230, says : **The obliga- 
tion of the Lord's Resurrection binds us to 
keep the paschal festival on the Lord's 

Day." *'The solemn festival of the Res- 
92 



PRACTICE OF EARLY CHRISTIANS 

urrection of the Lord can be celebrated 
only on the Lord's Day." ** Our regard 
for the Lord's Resurrection which took 
place on the Lord's Day will lead us to 
celebrate it on the same principle.'* 

Eusebius, Bishop of Caesarea, who was 
born in the latter part of the third century, 
was a man thoroughly qualified to know 
all the facts about the sacred days of the 
Jews. He was born in Palestine, where 
Christ and the Apostles labored, studied 
at Antioch, where Paul labored for years, 
traveled in Egypt and Asia Minor, and 
bears the title of ''Father of Church His- 
tory," having written the first history of 
the Christian Church. He says on the 
ninety-second Psalm : ''The Word by the 
new covenant translated and transferred 
the feast of the Sabbath to the morning 
light and gave us the true rest, viz., the 

saving Lord's Day." "On this day, which 
93 



THE SABBATH TRANSFERRED 

is the first of light and of the true sun, we 
assemble, after an interval of six days, and 
celebrate holy and spiritual Sabbaths, even 
all nations redeemed by him throughout 
the world, and do those things according 
to the spiritual law which were decreed for 
the priests to do on the Sabbath." **And 
all things whatsoever that it was the duty 
to do on the Sabbath, these we have trans- 
ferred to the Lord's Day as more honor- 
able than the Jewish Sabbath." This tes- 
timony of the "Father of Church History," 
who had every opportunity to know all the 
facts, is conclusive that Christians in his 
time kept the Lord's Day, and not the 
(Jewish) Sabbath. 

Petavius, who was born at Orleans, in 
15S3, was the most celebrated writer of 
the past Tridentine age. He says that 
"but one Lord's Day was observed in the 

earliest times of the Church." 
94 



PRACTICE OF EARLY CHRISTIANS 

The testimony of the early Christians 
IS explicit and convincing that after the 
Resurrection the Sabbath was observed 
on Sunday, and this proof is strengthened 
by the testimony of the writings of the 
most celebrated men for centuries in the 
ancient church. We have seen that the 
risen Lord met with his disciples on this 
day, the apostles continued to observe it, 
and the early Christians became almost 
unanimous in keeping the Sabbath for rest 
and worship on Sunday. Sunday observ- 
ance has become like a mighty river pour- 
ing its waters through all Christian lands. 
To go back and observe the Sabbath on 
Saturday would seem like going back to 
Judaism ; not receiving the New Testa- 
ment as the Word of God ; giving up the 
New Testament seal of the covenant, and 
returning to circumcision, the ancient seal 

of the covenant of the righteousness by 
95 



THE SABBATH TRANSFERRED 

faith ; or like offering burnt sacrifices for 
sins, when the crucified Christ is ''the Lamb 
slain from the foundation of the world.'* 

The Sabbath is so necessary to the wel- 
fare of a nation as a time for rest and 
worship, and the observance of the Lord's 
Day became so prevalent in the fourth 
century that laws were enacted by Con- 
stantine, the first Christian Emperor (321 
A. D.), recognizing the observance of Sun- 
day as a legal duty, and enacting that all 
courts of justice, inhabitants of towns, and 
workshops, were to be at rest on Sunday 
(venerabili die Soils), with the exception 
of those who were engaged in agricultural 
pursuits. Pleasure was forbidden on the 
Lord's Day (die dominicd), as well as busi- 
ness, and no spectacle was to be exhibited 
in a theater or circus. Should the birthday 
of the Emperor fall on Sunday, the cele- 
bration of it was to be postponed. 
96 



PRACTICE OF EARLY CHRISTIANS 

In the history of the Christian Church, 
God has manifested his presence on the 
Lord's Day, since the days of Pentecost, 
in a wonderful manner. The apostle says 
(Heb. 4 : 9), ''There remaineth therefore a 
rest [a-a^/3aTicr/xo9] to the people of God." 
This word translated ''rest" is significant, 
and evidently means that in the Christian 
Church there is a Sabbath founded on the 
fact that Christ rested from his work of 
redemption, as the (Jewish) Sabbath was 
established on the fact that God rested on 
the seventh day from the work of creation. 
It must be evident, to every careful student 
of the Sacred Word, that this "rest" 
spoken of is the Christian Sabbath, which 
the apostle uses as a type of the eternal 
rest in heaven. 

Since the day of Pentecost, God has 

been witnessing by the outpouring of the 

Holy Spirit that the Lord's Day is the 
7 97 



TBE SABBATH TRANSFERRED 

Sabbath of the Fourth Commandment, and 
that worship on this holy day is well pleas- 
ing in his sight. He who changeth ''the 
times and the seasons," and blotteth out 
sins "when the times of refreshing shall 
come from the Lord," has graciously chosen 
this day which commemorates the Resur- 
rection of his Son, as the time to send out 
his Spirit ''from heaven as of a rushing 
mighty wind," to cause cloven tongues like 
as of fire to sit upon his disciples, to fill 
them with the Holy Spirit, to cause them to 
speak with other tongues in proclaiming 
the Gospel to all nations under heaven, as 
the Spirit gave them utterance, and to blot 
out the sins of his people. 

He who ordained the Sabbath at the 
creation of the world, and formally pro- 
mulgated the law of the Sabbath on Mount 
Sinai amidst thunders and lightnings which 

made the mountain tremble, could not be 
98 



PRACTICE OF EARLY CHRISTIANS 

pleased by the substitution of another day, 
on which the Sabbath is observed, without 
his approval. He who declares that he is 
a jealous God, and will not give his honor 
to another, who has commanded that 
strange fire shall not be offered on his 
altars, and when Nadab and Abihu offered 
strange fire before the Lord caused the 
fire to go out to devour them, who smote 
Uzza so that he died, because he put forth 
his hand to hold the ark, such a God 
would not be pleased to have the Institu- 
tion of the Sabbath abrogated by man, 
and another institution set up by human 
authority. He who declares that **if any 
man shall add unto these things, God shall 
add unto him the plagues that are written 
in this book," and, **if any man shall take 
away from the words of the book of this 
prophecy, God shall take away his part 
out of the book of life, and out of the holy 
99 



THE SABBATH TRANSFERRED 

city, and from the things which are written 
in this book," he who instituted the Sab- 
bath and hallowed it, would not pour out 
his Spirit as a divine witness, if his chosen 
people, on the day of his appointment, did 
not seek his face, and draw nigh to the 
mercy seat. But for twenty centuries the 
heavenly dew has fallen upon worshiping 
assemblies on the Lord's Day, and they 
have received the baptism of the Holy 
Ghost, signifying that this is the sacred 
day, the holy Sabbath, under all covenants, 
''when the times of refreshing shall come 
from the presence of the Lord." 



£QO 



CHAPTER V 

THE TRANSFERRED OR CHRISTIAN SABBATH 

^T^HE transfer of the Sabbath from one 
day to another to commemorate more 
important historical events, and the modi- 
fication of the character of this Institution 
to suit the nature of the covenant under 
which it is observed, is in harmony with 
the general law of development found 
everywhere. It may reasonably be con- 
ceded, as indicated by science, that the 
Creator has evolved the material universe 
from fire mists, under the operation of law, 
as the modal expression of the divine will. 
In nature, this law of development has 
been well established. Evolution is defined 
as continuous progressive change, accord- 

lOI 



THE SABBATH TRANSFERRED 

ing to certain laws, by means of resident 
forces. Theistic evolution clothes the First 
Cause with personal characteristics as the 
self-conscious, intelligent Maker of all 
worlds, who orders all things according to 
the good pleasure of his will. 

The most plausible philosophical view 
of the origin of the solar system, and prob- 
ably of all stellar systems, is in accordance 
with the Nebular Hypothesis, which claims 
that the present solar system is the result 
of a process of gradual condensation and 
evolution from primordial chaotic gaseous 
materials. La Place conceived that the 
sun was originally surrounded by an atmos- 
phere, or rather that the matter of the solar 
system consisted originally of a nebula of 
very tenuous matter, that extended beyond 
the limits of the solar system. Condensa- 
tion would take place by the loss of heat 
through radiation, and under the cooling 

I02 



THE TRANSFERRED SABBATH 

and contraction of the general mass, rings 
would be separated and thrown off by the 
centrifugal force from the nebula. The 
matter comprising these rings would sub- 
sequently be aggregated around certain 
points, and break up into planets and sat- 
ellites. This hypothesis strives to lay a 
rational cosmogony of the solar system, 
and is made very plausible by many exist- 
ing facts, such as the elliptical orbits of all 
the planets and satellites, approaching 
very nearly to the circular form, the revo- 
lution of all the orbs (excepting the satel- 
lites of Uranus) being in the same direction 
around the sun, the rotation of all the orbs 
on their axes being in the same direction 
from west to east, the confinement of all 
the orbs in their orbits within a small dis- 
tance of the plane of the solar equator, 
and the period of the orbital and axial rev- 
olution of some of the satellites being the 
103 



THE SABBATH TRANSFERRED 

same. Professor Joseph Le Conte affirms 
that there are three hundred and ninety 
coincidences in the solar system which are 
conformable to the Nebular Hypothesis. 
The type of evolution, as a law among 
living forms, is embryonic development. 
In the development of the ^gg the changes 
are continuously progressive, according to 
well-known laws, produced by vital forces. 
From the microscopic spherule of proto- 
plasm, living but unorganized, cell is added 
to cell, tissue to tissue, organism to organ- 
ism, and function to function, in the ascend- 
ing series, which becomes more complex 
through every stage of development. In 
passing up the animal scale there is also a 
progress, the animal body becoming more 
complex in structure through all the series 
until we reach the last form. The fossil- 
iferous rocks also show progress, from the 

dawn of life in the lowest sedimentary 
104 



THE TRANSFERRED SABBATH 

rocks, where we find, as a general rule, 
animal and vegetable organisms in the 
most simple and rudimentary forms, 
through all the immense eras of geological 
history, each form as a general rule becom- 
ing more complex in structure, until we 
rise to the rocks of the present age. 

This law of progress is also apparent in 
Revelation. *'A11 Scripture given by inspi- 
ration of God " {9e67rvev(rTo<;, God-inspired) 
must have been composed under divine 
influence which flowed forth under the 
direction of divine wisdom, and in harmony 
with the divine method of working mani- 
fested everywhere. God revealed his Will, 
and disclosed his purposes to man in his 
Word, as his children were able to compre- 
hend and profit by it. There was neces- 
sarily a gradual unfoldment of the divine 
purposes adapted to the power of appre- 
hension of human nature under its finite 
105 



THE SABBATH TRANSFERRED 

limitations. Paul fed the Corinthian Chris- 
tians with milk, and not with meat, for they 
were not able to bear it. Were the sun 
to come to the zenith with a single bound, 
the light poured forth suddenly would be 
overpowering and blinding. The Logos 
was incarnated and veiled to human view, 
but when this veil was partially removed in 
his metamorphosis, ''his face did shine as 
the sun, and his raiment was white as the 
light." The revelation of divine truth was 
gradual in type and shadows through long 
ages, before the Son of God brought life 
and immortality to light in the Gospel. 

The law of evolution has many phases 
in nature, in history, and in the communi- 
cation of the Divine Will. In human his- 
tory, evolution has had three stages, the 
era of physical force, the era of intellectual 
supremacy, and the era of spiritual power. 

In Revelation there has been a gradual 
io6 



THE TRANSFERRED SABBATH 

unfolding of divine truth, adapted to man*s 
capacities, and suitable to his necessities. 
Many persons living amidst varying cir- 
cumstances, at different periods, reaching 
over about sixteen centuries, were inspired 
to write the Sacred Scriptures, and the 
revelation was given in such elementary 
forms, under such varied environments, 
and clothed in so many garbs, that it is 
adapted to the whole human family under 
every condition of human experience. The 
sacred record embraces history, biography, 
chronicles of events, reigns of kings, 
accounts of battles, sojournings of patri- 
archs, decisions of judges, lives of proph- 
ets, records of marches, divine judgments 
and mercies, proverbs, parables and epis- 
tles, all teaching the same doctrine, and 
infused by the same spirit, but as diversi- 
fied as the landscape of the countries 

where the revelation was given. The pro- 

107 



THE SABBATH TRANSFERRED 

gressive revelation of the divine will delin- 
eates the struggles of God's people in the 
earth, reveals the character of God, shows 
his attributes and perfections, gives a 
description of the appearance of angels, 
recounts celestial visions, the sinfulness of 
human conduct, rules of life, prophecies 
of future events, and judgments of the 
Lord, and contains hymns and sublime 
odes, sometimes entering into minute 
details of human life, and at other times 
leaping over whole generations of men, 
only touching those points that are signifi- 
cant in the onward progress of the divine 
kingdom. The Bible has been likened to 
a stream that dwindles at times to a tiny 
rivulet, and again broadens out into an 
expanse of waters like a shoreless ocean. 
The stream of Revelation issuing from the 
silence of the past eternity, courses along 

the shores of time, and is lost in the depths 
io8 



THE TRANSFERRED SABBATH 

of an eternity which may be likened to an 
ocean that is shoreless and fathomless. In 
giving a progressive revelation, God made 
himself known in words that were some- 
times spoken by inspired men as they were 
spiritualized and lifted to higher planes to 
see and utter divine things, and also by his 
worksy in his providential dealings with his 
children. 

The economies of divine grace were also 
progressive from Paradise to Pentecost. 
In the Old Testament we have a natural 
time-unfoldment involving the Creation of 
the World, the Garden of Eden, the Fall, 
the Flood, the Dispersion of Nations, the 
Call of Abraham, the Deliverance Out of 
Egypt, the Giving of the Law on Mount 
Sinai, the Conquest of Palestine, the Estab- 
lishment of David's Kingdom, the Disper- 
sion of the Jews, the Captivity of Juda, 



109 



THE SABBATH TRANSFERRED 

and the Return from the Babylonish Cap- 
tivity. 

In the New Testament, we have a pro- 
gressive time-unfolding of events, the 
Announcement of the Angels, the Birth 
of Christ, the wonderful Events of his 
Life, his Crucifixion, Death, Burial, Resur- 
rection and Ascension, Pentecost and the 
Preaching of the Gospel to all nations 
under heaven. We have the unfolding of 
the Adamic Covenant, the Mosaic Dispen- 
sation and the New Covenant. Circum- 
cision, the Seal of the Covenant of Right- 
eousness by faith comes and goes, and 
Baptism becomes the Seal of the New 
Covenant. In olden times men saw 
visions, and dreamed dreams ; there was a 
revelation by Urim and Thummim, until 
the Son of God revealed more clearly the 
Will of God. 

In passing from Mosaic to Christian 
no 



THE TRANSFERRED SABBATH 

economy, the Sabbath would naturally be 
affected by the general law of evolution, 
and partake of the nature of the covenant 
under which it is observed. There is a 
flexibility about divine ordinances that 
adjusts them to the necessities of the case 
for the promotion of the greatest good to 
men. Human machinery wears itself out 
by friction among its parts, but the move- 
ments of Providence are frictionless, and 
as silent as the wheels of time. A machine 
sometimes fails to meet the necessities that 
arise in manufacturing and must be thrown 
aside, or supplemented by some other 
machine to carry forward the work to a 
higher plane, to produce greater excellence 
in the manufactured product. The Sab- 
bath, however, has a flexibility that adapts 
it to all exigencies that may arise in human 
history. The Sabbath has a vitality that 
endures the lapse of time, that produces 



IIX 



THE SABBATH TRANSFERRED 

an Inflorescence in all climes, and bears 
fruit that grows more mellow as the cycles 
of time run their rounds. There is a flex- 
ibility about the Institution, and divine 
providence molds it to meet the necessities 
of man in his progressive development. 
The transfer of the Sabbath from one day 
to another enlarges its scope as a com- 
memorative ordinance, and the relaxation 
of Judaistic rigor pijts it in harmony with 
the spirit of the Gospel. 

When first given, the Sabbath commem- 
orated the creation of the world, and it 
was subsequently hedged about by restric- 
tions adapted to a primitive people, who 
were in the first stages of human develop- 
ment. There was a strictness about the 
observance of the Institution under the 
Mosaic dispensation that disappeared 
under the New Covenant. The Jews could 
not understand how Christ should heal on 



112 



THE TRANSFERRED SABBATH 

the Sabbath day, or how his disciples could 
walk through the fields on the Sabbath, 
and rub out the wheat or barley in their 
hands to satisfy their hunger. This strict- 
ness degenerated among the Jews into a 
micrological casuistry that made it unlaw- 
ful to catch a flea on the Sabbath, unless it 
were biting its assailant. No one could 
walk upon the grass, because it would be 
bruised — a kind of threshing ; one rabbi 
decided that a Jew could not move between 
sunrise and sunset on the Sabbath, because 
the Jews were forbidden to go out and 
gather manna on the Sabbath in the wilder- 
ness. Thousands of Jews suffered death 
rather than resist their enemies on the Sab- 
bath. A traveler at Safed was approached 
by a quarrelsome and profane Jew with the 
request to wind his watch on Friday even- 
ing, because the sun had gone down. If 

a man plucked a bunch of grapes after the 
8 113 



THE SABBATH TRANSFERRED 

sun set on Friday, the grapes must be 
dropped less he carry a burden ; Jewish 
women could not wear jewelry, because 
that would be carrying a burden ; if a hen 
laid an ^gg on the Sabbath in the regular 
way, it could not be eaten ; but if the hen 
was being fattened for the table, the ^g^ 
could be eaten ; Gamaliel suffered his beast 
of burden, that had fallen into the mire, to 
die because he would not remove the bur- 
den from his back on the Sabbath ; a radish 
might be dipped in salt, but it could not be 
left in it over the Sabbath, because that 
would be making a pickle ; it was unlawful 
to pick a fig, or even a blade of grass on 
the Sabbath ; it was lawful to clear away 
enough rubbish to ascertain if the man was 
dead, if a wall had fallen upon him on the 
Sabbath, but if life was extinct, the body 
must be left under the rubbish until the 

next day. Such casuistry reminds one of 
114 



THE TRANSFERRED SABBATH 

the hair-splitting questions that were in 
vogue in the middle ages, when the learned 
doctors discussed profoundly whether the 
angels were happier in the forenoon, or in 
the afternoon. 

Christ declared that **the Sabbath was 
made for man, and not man for the Sab- 
bath" ; and Paul says, **the letter killeth, 
but the spirit giveth life." Under Judaistic 
rigor and casuistry, the Sabbath became a 
part of that '*yoke upon the neck of the 
disciples, which," Peter said, *' neither our 
fathers nor we were able to bear." In 
freeing the Sabbath from restrictions and 
human perversion, Christ did not abolish 
the Institution any more than benevolence 
was done away when alms-givers were 
admonished '' not to let the left hand know 
what the right hand doeth" ; or prayer 
was forbidden when Christ rebuked the 



"5 



THE SABBATH TRANSFERRED 

Pharisees for praying on the corners of the 
streets. 

In opposition to the Pharisaic Sabbath, 
we may place the Sabbath of Paris and of 
continental Europe, where the holy day 
becomes a holiday. It is estimated that 
sixty-two and one-half per cent, of the 
population of any country, on the average, 
can attend church. In New York City, it 
is estimated that twenty-five per cent, of 
this number attend church ; in Berlin, 
Hamburg and Bremen, only two per cent, 
of this number attend church. Thousands 
of people never go inside of a Protestant 
or Catholic church except to attend a wed- 
ding or a funeral. 

In 1884, Dr. Stocker, in the German 
Parliament, stated that "the large towns 
of Germany have a smaller number of 
churches in proportion to the population 



116 



THE TRANSFERRED SABBATH 

than those of any other country in Chris- 
tendom." 

In 1883, when there was a movement to 
open public museums in England on the 
Sabbath, Earl Cairns, in his speech on May 
8, 1883, in the House of Lords, read the 
following extract from a letter written by 
a distinguished gentleman of Germany, 
which contrasts the Sabbath of Germany 
with that of Great Britain: "We Ger- 
mans are, to a great extent, far removed 
from such a celebration of Sunday. The 
Day of Rest and of most elevated joy is 
too often robbed of its honor. The fore- 
noon of Sunday is given up to work, and 
the afternoon to pleasure. That which can 
elevate man is often despised, but that 
which degrades him is sought after. On 
Sunday the policemen reap their most 
abundant harvest; on Sunday children occa- 
sion the greatest anxiety ; on Sunday even- 
117 



THE SABBATH TRANSFERRED 

ing, above all other times, does the wife 
anticipate the return of her husband with 
a foreboding heart. Drunkenness and 
rioting celebrate their greatest triumph on 
Sunday ; and most of the misdemeanors 
are committed on that day, or are inti- 
mately connected with the misuse of it. 
We turn, therefore, to our countrymen 
with the urgent request that they would, 
in their various spheres, endeavor to pro- 
cure for the Sunday a more honorable 
observance in our land. If the Sunday 
acquires a different character, the national 
life will rest on a surer basis." 

Dr. Reuen Thomas says : ** More than 
any other country, Germany seems to me 
an illustration of St. Paul's words, 'The 
letter killeth! Since Luther's time she 
seems to have been singularly destitute of 
what in Scripture is called * vision ' — vision 
as distinct from that intelligence that comes 

ii8 



THE TRANSFERRED SABBATH 

of mental culture. Where there is no 
vision the people perish. In the religious 
realm of things, Germany is much more 
of a warning than an example." 

Rev. E. W. Hitchcock, D.D., ex-pastor 
of the American Chapel in Paris, writes to 
Rev. William F. Crafts, author of an excel- 
lent work on the Sabbath, entitled '*The 
Sabbath for Man," as follows : ** Concern- 
ing the present observance, or non-observ- 
ance, of the Sabbath in France, it may be 
said in general that Sunday is the French- 
man's hoHday, not his holy day. The f^tes, 
'spectacles,' concerts, operas, and theaters 
are made doubly attractive on that day. It 
is the day for the public fetes, the popular 
elections [when Christians must electioneer 
and vote, or lose their political rights], the 
military reviews, the races, the illumina- 
tions, the exhibitions, the popular gather- 
ings, political, socialistic, humanitarian, 
119 



THE SABBATH TRANSFERRED 

artistic. The Catholic Church allows great 
liberty to its members. Provided they 
attend early mass, they may do what they 
please and go where they please the rest 
of the day. The Protestants, as a general 
thing, keep the day better, but they are far 
from being Puritanic in their ideas. They 
believe in * making the Sabbath a delight ' 
— according to their own idea of delight — 
and would not hesitate to walk in the pub- 
lic parks, visit the picture-galleries, attend 
concerts, receive their friends, etc. They 
realize, however, that Sunday is the Lord's 
Day as well as man's day, and that upon 
its observance is conditioned the moral and 
religious welfare of the nation." 

Robert McCheyne, lamenting over the 
Sabbath of Paris, says : **Alas ! poor Paris 
knows no Sabbath. All the shops are 
open, and all the inhabitants are on the 
wing in search of pleasures — pleasures 

I20 



THE TRANSFERRED SABBATH 

that perish in the using. I thought of 
Babylon and Sodom as I passed through 
the crowd. I cannot tell how I longed for 
the peace of the Scottish Sabbath." 

Pierre Joseph Proudhon says : "■ Sunday 
in the towns is a day of rest without motive 
or end ; an occasion of display for the 
women and children ; of consumption in 
the restaurants and wine-shops ; of degrad- 
ing idleness ; of surfeit and debauchery. 
The workmen make merry, the grisettes 
dance, the soldier tipples, the tradesman 
alone is busy." 

The Abbe Gaume, a Catholic authority, 
deplores the laxity of the French Sunday : 
** Where now do these men, women and 
children, free now as to their time, resort? 
Ask the theaters, the taverns, the places of 
debauchery. The tables of surfeit and 
excess have with them displaced the holy 
table ; licentious songs are their sacred 

121 



THE SABBATH TRANSFERRED 

hymns ; the theater is their church ; dances 
and shows engage them, instead of instruc- 
tion and prayer. Thus by a disorder which 
cries for vengeance to Heaven, the Holy 
Day is the day of the week most profaned." 

In 1884, Robert Collyer, the well-known 
Unitarian clergyman, wrote the New York 
Tribune as follows : ** I remember when in 
Paris in 1865, counting for ty different kinds 
of workingmen busy at their tasks as I 
walked on Sunday morning from my hotel 
to a church not far away. I wondered 
where that would end, and saw the end in 
1 87 1 in the fires that had been kindled by 
the Commune." 

Somewhere between these extremes, 
between the rigor of the Sabbath of Juda- 
ism and the laxity of the Paris Sabbath, 
lies the Christian Sabbath, or the Lord's 
Day. It is the (Jewish) Sabbath trans- 
ferred to the first day of the week, liberated 



THE TRANSFERRED SABBATH 

from the severities of the Old Covenant, 
mellowed under the Covenant of Grace, 
and vitalized to subserve the necessities of 
the children of the King, who breathe for 
immortality. 

The Moral Law, of which the Sabbath 
is an integral part, touches every point of 
human nature. The first commandment is 
God's statute in regard to monotheism ; 
the second in regard to idolatry, for there 
can be no counterfeits in the Divine King- 
dom ; the third in regard to profanity ; the 
fourth in regard to time ; the fifth in regard 
to the family ; the sixth in regard to life ; 
the seventh in regard to moral purity ; the 
eighth in regard to property ; the ninth in 
regard to truth ; and the tenth in regard to 
covetousness. The New Commandment 
given by the. Lord is supplemental, and 
may be termed the Fountain of Brotherly 

Love, that burst forth among the disciples 
123 



THE SABBATH TRANSFERRED 

after his Resurrection. If these principles 
are incorporated in our Hves, all of our 
relations towards God and man are fulfilled 
and we find the Law of the Lord is per- 
fect. As a part of the Decalogue, the 
Fourth Commandment, which treats of 
human duty in relation to time, is as neces- 
sary and binding and sacred as any other 
commandment, and no man can be perfect 
without remembering the Sabbath to keep 
it holy, under all covenants, as long as the 
cycles of time shall run their rounds. To 
do this intelligently, to understand the 
Moral Law, every commandment of which 
is binding upon Christians in all times and 
places, it is vital for the followers of Christ 
to know that the Sabbath has been trans- 
ferred from Saturday to Sunday, and also 
to learn what modifications the Sabbath 
has undergone in passing from one econ- 
omy to another. 

124 



THE TRANSFERRED SABBATH 

The Transferred Sabbath is a day of 

rest, but not a day of idleness and sleep. 

The Fourth Commandment has an outer 

and an inner aspect, a twofold relation to 

man. The outer law of the Sabbath is to 

abstain from ordinary daily labor ; the 

inner law of the Sabbath is to keep the 

day holy. On the Sabbath the soul should 

be actively engaged in pursuit of those 

things that pertain to the spiritual life. 

Holiness in the Bible is absolute freedom 

from evil, and all defects of character, 

absolute perfection of life in its higher 

relation to God and man. Under the Old 

Testament, holiness seems to start at the 

surface and penetrate inwards towards the 

heart, which gives ceremonial observance 

a more prominent place in the salvation 

of man. In the New Testament, under 

the quickening influences of the Holy 

Spirit, holiness in man is represented as 
125 



THE SABBATH TRANSFERRED 

Starting at the center of man's being, and 
working outward towards his acts and 
words. The Christian graces find a lodg- 
ment in the heart, and flow out in a stream 
of reverence towards God and benevolence 
towards man. To keep the Sabbath holy 
is not merely a negative condition of 
abstaining from ordinary labor, and from 
moral evil, but also an active condition of 
soul which flows out in acts of reverence 
and benevolence. Holiness, moral per- 
fection of character, implies moral activity 
or worship, and charitable deeds. To 
keep the Sabbath holy implies an active 
condition of the spiritual powers of man, 
in performing those religious observances 
which put a man in touch with divine 
things, and in an overflow of soul towards 
God the Giver of all good. We might as 
appropriately speak of a perfect fountain, 

gut pf which flowed no water, as of a per- 
126 



THE TRANSFERRED SABBATH 

feet heart that did not flow out in love and 
reverence towards God. 

The first covenant contained promises 
that pertained mainly to the present life, 
such as possessing the Promised Land, the 
increase of numbers, of seed time and 
harvest, of national privileges, of extraor- 
dinary prosperity, including germinally the 
promise of eternal life. 

In the New Covenant, spiritual blessings 
are promised as the principal thing. The 
soul is directed to heaven, the heart is 
cheered with the hope of immortal life and 
the favor of God, and the gate of heaven 
is plainly opened for all believers. As the 
New Covenant in its requirements is more 
spiritual than the Old Covenant, the 
observance of the Transferred Sabbath 
should be more spiritual. The Sabbath is 
not a day for travel in the ordinary accep- 
tation of the term. It should not be given 
127 



THE SABBATH TRANSFERRED 

up to amusements and pleasure-seeking. 
Hunting, fishing, pleasure excursions, 
social parties, light reading and worldly 
conversation should be discarded. A per- 
son can take a walk on Sunday afternoon, 
if he will take a Sabbath walk. Christ and 
his disciples walked through the cornfields 
on the Sabbath, and two disciples walked 
to Emmaus on the Sabbath, and Jesus 
drew near and went with them, and 
expounded the Scriptures to them, and 
opened their understanding of sacred 
things. 

Nature is the Universal Temple erected 
and dedicated for worship in all lands, and 
wherever two or three worshipers, under 
the blue vault of heaven, bow their heads 
in true reverence to the Father of All, the 
Incarnated One has promised to be in the 
midst of them. Every cloister of this 

Temple, wherever devout souls retire for 
128 



THE TRANSFERRED SABBATH 

meditation and prayer, is filled with the 
Omnipresent One, and his ear is ever 
attentive to all that lisp his praise. In 
these sacred courts are visible manifesta- 
tions of his power and wisdom, his good- 
ness and beauty, that are fitted to awaken 
reverence in all thoughtful souls. How 
the contemplative mind is awed into silence 
by the majesty and power of Him who 
hath heaved the mountains and poured the 
ocean. How the spirits of the sons of 
toil, weary of the battle of life, are soothed 
by the cadence of waterfalls, the sighing 
of the winds among the forests, the moan- 
ing of the ocean, the murmur of insects 
and the songs of birds. In the round of 
the seasons there are manifest and varied 
tokens of the presence of Him who goes 
forth at the appointed season to clothe the 
forest with leaves, to spread the green car- 
pets of the fields, to ornament them with 
9 129 



THE SABBATH TRANSFERRED 

flowers, to cause the earth to bring forth 
abundantly the golden harvests, to load 
the orchards with fruits, and to spread in 
its season the white mantle of snow over 
hill and dale, as if to cover up and hide 
from view all the imperfections of the year. 
Every expanding leaf bespeaks his wisdom 
and power, and every wave-washed pebble 
at our feet shows his providential care. 
Undevout must be the soul that cannot 
worship in the Universal Temple, so full 
of the divine presence, on the Transferred 
Sabbath which brings to us all the sweet- 
ness and beauty and gladness of earth, 
since the morning stars sang together^ and 
the Lord of Life burst the bars of death 
and came forth from the sepul<?!sier, the 
pledge of immortality. 

All the various offices of religion should 
be performed on the Christian Sabbath. 

This day is specially Set apart for men to 
130 



THE TRANSFERRED SABBATH 

enter the house of God, and to engage in 
public worship. In the olden time, good 
men whose hearts were stirred with relig- 
ious fervor, entered the sanctuary to pay 
their vows and worship God. On this 
sacred day they read from the Law, the 
Psalms, and the Prophets, in the Syna- 
gogue. In the assembly of his saints they 
praised Him for his mighty acts and uttered 
abundantly the memory of his goodness. 
The psalmist esteemed a day in his courts 
better than a thousand, and they went on 
from strength to strength, every one 
appearing before God. The tabernacles 
of God were amiable to them, and the 
Lord gave them grace and glory. The 
psalmist said he would rather be a door- 
keeper in the house of God than to dwell 
in the tents of wickedness. So delightful 
was the sanctuary that even the swallow 

was envied that found a nesting near the 
131 



THE SABBATH TRANSFERRED 

sacred place, where she might lay her 
young. The psalmist declared that his 
"soul longed, yea, even fainted for the 
courts of the Lord ; his heart and his flesh 
cried out for the living God." The Lord 
was a sun to shine upon them, and a shield 
to give them protection. In passing 
through the vale of tears they made it a 
spring, even their tears were converted 
into a blessed fountain. The Sabbath was 
a delight to them, the holy and honorable 
of the Lord. 

Under the New Covenant, the disciples 
continued in fellowship, in prayer and 
in breaking bread every Sabbath Day. 
"When ye come together," the apostle 
says, " every one of you hath a psalm, hath 
a doctrine, hath a tongue, hath a revela- 
tion, hath an interpretation." And thus in 
the sanctuary, on the Sabbath Day, the 

word of God dwelt in them in all wisdom, 
132 



THE TRANSFERRED SABBATtt 

and they taught and admonished one 
another in psalms and hymns and spiritual 
songs, with grace in their hearts. They 
prophesied, spoke with other tongues, 
taught the Scriptures, collected alms for the 
needy saints, took hold on God's covenant, 
and kept the Sabbath from polluting it. 

The education of children involves their 
government and instruction, and their 
instruction in divine things finds its appro- 
priate time largely on the Sabbath Day. 
The apostle says: ''Fathers, provoke not 
your children to wrath : but bring them up 
in the nurture and admonition of the Lord." 
These are the olive plants around our 
hearthstones that need the most tender 
care. Under spiritual guidance, *' our sons 
may be as plants grown up in their youth ; 
and our daughters may be as corner-stones, 
polished after the similitude of a palace." 

In the family is the fountain of life that 
133 



THE SABBATH TRANSFERRED 

pours forth waters sweet or bitter. As the 
prophet cast a branch into the bitter waters 
of Marah to sweeten them, so the grace 
of God can sweeten this fountain of life. 
The sacred and appropriate time for the 
instruction of children in divine things is 
the Sabbath Day, when everything con- 
spires to foster and make this work effect- 
ive. Youth is the precious time when the 
seeds of divine truth germinate quickly in 
tender hearts, and grow luxuriously with 
April showers. The lambs of the fold 
should be taken to the Great Shepherd, 
who will fold them in his arms and carry 
them in his bosom. We should never for- 
get the blessed words : ** Suffer little chil- 
dren to come unto me, and forbid them 
not, for of such is the kingdom of heaven." 
The wise man has said with more than 
earthly wisdom : ''Train up a child in the 

way he should go ; and when he is old he 
134 



THE TRANSFERRED SABBATH 

will not depart from it." This saying will 
be found strictly true when Christian par- 
ents form moral character in their children 
under wise training with parental love and 
care. Sooner will the Ethiopian change 
his skin, or the leopard his spots, than will 
a child lose his moral character when once 
it is properly formed within him. A child 
may lose his life ; but he seldom loses 
Christian character. Character perpetuates 
itself, and is the most enduring thing with- 
in the realm of time and space. The 
worlds shall be dissolved, but character 
shall endure forevermore. Some one has 
said : " Better turn a wolf loose into the 
street, than to send out a child into the 
world that is not a subject of divine grace." 
What a fountain of blessings to send out 
a son who becomes a Paul, a Wesley, or a 
Moody. 

When the Sabbath comes, there is a sol- 
135 



THE SABBATH TRANSFERRED 

emn pause in the ordinary vocations of 
life, and a holy light breaks over the house- 
hold that seems in a Christian family to be 
very sweet and refreshing. When the 
family gather for morning prayers, it seems 
as if some of the heavenly dew had dis- 
tilled upon the earth. The word of God 
instructs and refreshes the weary soul, and 
the children are taught to hymn his praise. 
Gracious influences steal into tender hearts 
as children study the words and works of 
God. The family altar is a sacred place 
where holy fire burns with a flame that 
consumes unholy thoughts and sinful 
desires. Personified wisdom has said : " I 
love them that love me ; and those that 
seek me early shall find me." 

The young have received public religious 
instruction, more or less, from very early 
times. In patriarchal days, this instruction 

was given in the family, and the father was 
136 



THE TRANSFERRED SABBATH 

the teacher and priest. From Samuel to 
Elijah, there were schools of the prophets. 
Jehoshaphat sent out a royal commissioner 
to reestablish religious instruction, and 
there was a similar movement in the days 
of Josiah. Ezra gathered together the 
people with the children during the feast 
of tabernacles, and read the laws of Moses 
to them, and the people wept while he 
instructed them in righteousness. The 
Mishna says : ** At five years of age let 
children begin the Scripture, at ten the 
Mishna, and at thirteen let them be sub- 
jects of the law." When we are told that 
** Paul was brought up at the feet of Gam- 
aliel," it implies the posture assumed by 
Jewish youth while they received instruc- 
tion. The catechetical classes were in- 
tended to prepare new converts to become 
members of synagogues. 

Robert Raikes may justly be considered 
137 



THE SABBATH TRANSFERRED 

as the founder of modern Sabbath-schools. 
As millions of children study the Bible in 
Sabbath-schools, what a wave of light like 
the light of the sun encircles the earth on 
the Transferred Sabbath. 

The Sabbath is a day that is appropriate 
for performing works of necessity, and 
works of mercy. The law of necessity 
should not receive too liberal an interpre- 
tation, but the demands of intelligent free 
moral agents widen with their progressive 
development. Under the old economy the 
restriction of a Sabbath Day's journey did 
not subtract from the religious freedom or 
usefulness of a Jew. But in these days of 
quick transit such a restriction would ser- 
iously cripple active and faithful workers 
in many a missionary field. Missionaries 
at home and abroad are sometimes com- 
pelled to serve on the same Sabbath sev- 
eral churches widely separated to carry the 
138 



THE TRANSFERRED SABBATH 

Gospel to hungry souls. Time and space 
under the liberty of the New Covenant are 
not fetters to hinder one from serving the 
Master. The apostle says : ** The letter 
killeth, but the spirit giveth life." The 
Transferred Sabbath is a day of Christian 
liberty on which Christians should worship 
and serve the risen Lord. Works of 
mercy however should receive a liberal 
interpretation, for Christ delighted in heal- 
ing and showing mercy to his children on 
the Sabbath Day, and they should imitate 
their Lord and Master. No limits have 
ever been established under any covenant 
to the works of love and mercy on the 
Sabbath Day. The visitation of the sick 
and needy is appropriate for the Sabbath 
Day, if we carry to them something that 
makes them better in body and in soul. 
Thrice precious are those gifts that also 

enrich the soul. 

139 



THE SABBATH TRANSFERRED 

From the earliest times, under all cove- 
nants, the Sabbath has been the time di- 
vinely appointed for the children of God to 
receive spiritual blessings. It is the day 
designated by Jehovah for holy convoca- 
tions. On this day the cloud of the divine 
presence rests upon the sanctuary. It is 
the day when God has promised to be gra- 
cious, to send forth His holy spirit, and 
forgive the sins of His people. It is the 
divinely appointed day of salvation. On 
this day from the sacred oracles, from 
the ordinances and sacraments, from the 
outpouring of the Holy Spirit, and from 
the presence of the Redeemer, believers 
have derived more spiritual life than from 
all the other days of the week. This day 
was specially blessed during the tabernacle 
and temple service. Nehemiah saw some 
treading wine-presses on the Sabbath, 

bringing sheaves, and engaged in other 
140 



THE TRANSFERRED SABBATH 

usual vocations, and he testified against 
them. Men of Tyre also brought fish 
and ware and sold them in Jerusalem on 
the Sabbath, and Nehemiah contended with 
the nobles of Judah in regard to it. On 
the day of Pentecost, the Transferred 
Sabbath, the Holy Spirit was poured out 
without measure, and three thousand were 
converted and added to the church. On 
the Sabbath Day we have the promise of 
the continued outpouring of the Holy 
Spirit. Christ taught on the Sabbath in 
the synagogue and in the temple, and the 
inspired apostles imitated the example of 
their Lord and Master. 

God has promised special rewards to 
those who keep the Sabbath. The Great 
Prophet has said: '* Blessed is the man 
that doeth this, and the son of man that 
layeth hold on it ; that keepeth the Sab- 
bath from polluting it, and keepeth his 
141 



THE SABBATH TRANSFERRED 

hand from doing any evil." ''Also the 
sons of the stranger, that join themselves 
to the Lord, to serve him, and to love the 
name of the Lord, to be his servants, every 
one that keepth the Sabbath from pollut- 
ing it, and taketh hold of my covenant. 
Even them will I bring to my holy mount- 
ain, and make them joyful in my house of 
prayer : their burnt-offerings and their sac- 
rifices shall be accepted upon mine altar ; 
for my house shall be called a house of 
prayer for all people." "If thou turn 
away thy foot from the Sabbath, from 
doing thy pleasure on my holy day ; and 
call the Sabbath a delight, the holy of the 
Lord, honorable ; and shalt honor him, not 
doing thine own ways, nor finding thine 
own pleasure, nor speaking thine own 
words." "Then shalt thou delight thyself 
in the Lord ; and I will cause thee to 

ride upon the high places of the earth, and 

142 



THE TRANSFERRED SABBATH 

feed thee with the heritage of Jacob thy 
father: for the mouth of the Lord hath 
spoken it." 

The blessing of God has been too 
evident, long-continued and uniform to 
doubt that the Sabbath is the favorable 
time for receiving the richest blessings of 
divine grace that descend on holy convo- 
cations. On this day millions have been 
born into the kingdom of God, and made 
joyful in his house. If this holy day should 
be neglected, the temples of God would be 
deserted in the world, the good news of 
salvation would not be proclaimed to men, 
religion would decay, and morals fade 
away, the progress of civilization would be 
stayed, mankind would degenerate into 
ignorance and crime, and moral darkness 
would brood over the world. If man's 
relation to time for his higher development 

should cease, his relation to space as a 
143 



THE SABBATH TRANSFERRED 

self-conscious, free moral agent would be 
worthless, and he would soon cease to be 
the crown and glory of this lower world. 

In a most important sense the Trans- 
ferred Sabbath is the River of God that is 
full of water, for the waters of other rivers 
fail. This mighty, ever-flowing river finds 
its springs near the sources of time, and 
flows continuously through the wilderness 
of this world washing all lands. It flows 
from beneath the divine throne, and bears 
on its bosom into this lower world the 
most precious gifts of God. Its mighty 
increasing current sweeps on towards those 
golden days seen in visions by the prophets 
of old, of the New Heavens and New 
Earth, when '' the earth shall be full of the 
knowledge of the Lord as the waters cover 
the sea." ** In those days shall the right- 
eous flourish" and "the mountains shall 

bring peace to the people, and the little hills 
144 



THE TRANSFERRED SABBATH 

by righteousness." The Great Prophet, in 
speaking of those days, says: ** Instead 
of the thorn shall come up the fir tree, and 
instead of the brier shall come up the 
myrtle tree : and it shall be to the Lord 
for a name, for an everlasting sign that 
shall not be cut off." The Transferred 
Sabbath is the Evangel of Peace to all 
people, for the time will come when all 
nations shall remember it to keep it holy, 
and their men ** shall learn war no more" 
but " they shall beat their swords into plow- 
shares, and their spears into pruning- 
hooks." 



10 J45 



CHAPTER VI 

SABBATARIANISM FOUNDED ON A FALSE 
TRANSLATION 

T)RIOR to the publication of the first 
edition of the Monograph, entitled Z!^^ 
Sabbath Transferred, the author entered 
into a long correspondence with leading 
professors of Greek in this country, in 
reference to the correct interpretation of 
Matt. 28 : 1, and parallel passages of Scrip- 
ture. He found, among the best Greek 
scholars, a consensus of opinion that the 
rendering adopted in this Monograph does 
not violate any principles of the Greek 
language, and the translation of the Greek 
words is without doubt the natural one. 
Distrusting his own opinion, he visited 
and consulted professors of Greek, and 
X4^ 



SABBA TARIANISM 

considered the question a long time before 
he adopted the rendering which is just 
what might be expected by the Transfer 
of the Sabbath. 

The Transfer of the Sabbath may be 
considered firmly established, even with- 
out the philological argument, for it rests 
on many supports, and has been accepted 
and adopted by a multitude of distin- 
guished men, such as Eusebius, Alcuin, 
Martin Luther, Philip Schaff, and in the 
present day by well-known men, such as 
Dr. F. N. Peloubet, Dr. Richard Cordley, 
the "Nugget Preacher," Dr. Henry Hop- 
kins, Dr. A. D. Madeira, Rev. D. D. 
Munro, Dr. J. T. Dickinson, Dr. V. Le 
Roy Lockwood, Dr. Henry Spellmeyer, 
Dr. F. E. Sturges, Dr. George W. Clark, 
the Commentator, Bishop C. C. McCabe, 
Bishop W. X. Ninde, Dr. John F. Patter- 
son, and a multitude of others, 
H7 



THE SABBATH TRANSFERRED 

If the Sabbath as an Institution was 
transferred under Divine Providence at 
the Resurrection, we should naturally ex- 
pect to find some mention of the fact in 
the New Testament at the time of the 
Transfer. Accepting this rendering, the 
New Testament recognizes the Transfer 
of the Sabbath at the Resurrection in all 
the Gospels, and twice in the Gospel of 
John, twice in the Acts, in i Corinthi- 
ans, and in Colossians. The Transfer is 
also plainly recognized in Revelation by 
r\ KvpiaKTi rjpiepa (Rev. I : lo), where an 
additional name is given to the Sabbath 
derived from the fact of the Transfer. 
Matthew gives a vivid historical picture of 
the Transfer at the moment of the Resur- 
rection, speaking of the Sabbath before 
the Resurrection as being observed on 
Saturday, and after the Resurrection as 

being observed on Sunday. 

148 



SABBA TARIANISM 

Secular days are simply segments of the 
week, time-measures, or time-names, for 
the revolution of the earth on its axis. 
Time is represented by a flowing stream, 
for we speak of the ''stream of time." 
Time is naturally articulated and related 
to the movements of the heavenly bodies, 
for they all move in time and space. As 
the members of the solar system in moving 
in their orbits cut off space, so their move- 
ments cut off" time, or take place accord- 
ing to time-measures. Secular days and 
weeks and months and years are natural 
divisions of time articulated and measured 
by the movements of members of the 
solar system. When the Creator, on the 
fourth period of creation, said, '' Let there 
be lights in the firmament of the heaven," 
and let them be for seasons and for days 
and years, geologists tell us the created 

worlds in motion became visible, and 
149 



THE SABBATH TRANSFERRED 

articulated time in secular days and weeks 
and months and years ; but the Sabbath 
had not been instituted. The Sabbath, a 
complete day, idealized as an element of 
time, was set apart as an Institution for 
men for rest, and hallowed for worship. 
It came in at the end of creation by ap- 
pointment differing in character from an 
astronomical day, the ideal or holy day to 
be substituted for the astronomical day 
in a septenary order. Christ says : "The 
Sabbath was made for man." It is not 
the time-name or time-measure of the 
movement of any member of the solar 
system, although for obvious reasons it is 
equal in length to a secular day. The 
Sabbath came by divine appointment for 
rest and worship for man at the end of 
creation, as an appointment is made for 
some church service, only the Sabbath 
was a divine appointment, or Institution, 



SABBA TARIANISM 

after the secular days had run for ages. 
This fact is recognized in the Fourth 
Commandment, where we are told ''to 
remember the day of the Sabbath," making 
grammatically the word limiting and the 
word limited different in meaning. If the 
Sabbath and the day on which the Sab- 
bath is observed are the same, the Fourth 
Commandment would mean, remember 
the day of the day, which would be tautol- 
ogy. When God blessed the seventh day 
(Gen. 2:3) He blessed one day in seven, 
and did not bless Saturday, a fact which 
any Hebrew scholar can ascertain by ex- 
amining the passage in the original. 

When astronomers observe a planet at 
different times, and find it at different 
points of the heavens, they say the planet 
has moved in its orbit. When we find 
the Sabbath under different dispensations 
observed by Christ and his Apostles on 
151 



THE SABBATH TRAr^SFERRED 

different secular days, we infer that the 
Institution must have been transferred 
from one secular day to another. The 
Transfer of the Sabbath derives its proofs 
from many sources, such as philosophy, 
theology, evolution, prophecy, the exam- 
ple of Christ, the example of the inspired 
Apostles, the practice of early Christians 
who lived near the time of Christ and the 
Apostles, and from the outpouring of the 
Holy Spirit on the Christian Sabbath for 
nineteen centuries. Aside from the philo- 
logical argument, there is superabundant 
evidence of the Transfer of the Sabbath 
at the Resurrection ; still, if the rendering 
of Matt. 28:1, and parallel passages, 
adopted in this Monograph, is correct, 
it is decisive, and settles the question for 
multitudes who do not have the opportu- 
nity or requisite training to investigate 
widely and deeply from original sources. 
152 



SABBATARIANISM 

Since the first edition of the Mono- 
graph was published the author has made 
a special study of this subject, with par- 
ticular reference to the underlying philo- 
logical and historical arguments, availing 
himself of all sources of information within 
his power. At different times he has pur- 
posely lived near the great libraries of 
Boston, Washington, and New York, and 
has held full and free conversation with 
learned men who are familiar with many 
languages, both ancient and modern, and 
with Greek and Hebrew professors who 
make interpretation the work of their 
lives. He has endeavored to read every 
book ever published on the Sabbath. As 
a result of such careful, long-continued, and 
critical study, he finds that the rendering 
adopted in The Sabbath Transferred is 
not only permissible, but it seems to him 
to be the only rendering possible con- 



THE SABBATH TRANSFERRED 

sistent with the principles of language, 
the laws of thought, and the facts of his- 
tory. It is the purpose of this chapter to 
show the bottom facts of this subject, and 
to make the matter so plain that no one 
who has eyes to see can fail to perceive it. 

In order that no injustice may be done 
to the claims of the Sabbatarians, their 
position will be given in the very words of 
one of their leaders, who, in reviewing The 
Sabbath Transferred^ used the following 
language : 

" It is not necessary to go over the whole field of 
Dr. Parker's claims, since they all center in the 
translation he makes of this one phrase (ez's p.iav 
aa^PaTGDv). In the discussion of the phrase he 
indicates great lack of scholarship in that he 
makes no effort to show how the phrase originated 
or what idea it attempts to carry in reproducing 
a certain Hebrew idiom. A little investigation 
would have shown him that the Greek phrase 
which is translated ''first day of the week" in the 
New Testament is a reproduction of a Hebrew 
phrase coined to express the conception which the 
154 



SABBA TARIANISM 

Hebrews had of the Sabbath and its relation to the 
week. That conception made the days of the 
week lying between the Sabbaths to be possessed 
by the Sabbath. Starting at the beginning of the 
week they numbered each day as belonging to the 
Sabbaths. For example, Echad ba Shabbath is day 
one of the Sabbaths ; Sheni ba Shabbath day two 
of the Sabbaths, etc. This conception shows the 
week as created by the Sabbath, and since each 
week lies between two Sabbaths, we have the 
phrase coined to express a beautiful and important 
idea. When the Greek sought to reproduce this 
idea it used the genitive plural as the best method 
of expressing the idea of possession, out of which 
the Hebrew idiom was coined. We have there- 
fore a phrase, whether in the Hebrew or in 'the 
Greek, deep as to meaning, logical and beautiful as 
to rhetorical structure. The translators of the 
New Testament caught this thought and gave the 
correct translation, " first day of the week." No 
effort to translate the phrase is worthy the claim of 
original investigation which does not go back to 
the Hebrew idiom and to the thought it embodies. 
Dr. Parker either did not know this, or he carefully 
avoided all reference to it, lest it should overthrow 
the superficial interpretation on which his book 
is based." [Dr. A. H. Lewis, in The Sabbath Re- 
corder ^ April 1 6, 1900.] 



THE SABBATH TRANSFERRED 

If the statement in this paragraph were 
true, it would not disprove the Transfer of 
the Sabbath at the Resurrection, for the 
evidences of the Transfer are drawn from 
many sources, but it would take away the 
proof furnished by Matt. 28 : i, and par- 
allel passages. But unfortunately for the 
Seventh Day theory, as will be seen in the 
unfolding of the argument of this chapter, 
this paragraph from The Sabbath Recorder 
has only a glimmer of truth in it, except 
the statement that the phrase ezV jxiav 
o-ap^aroDv, if translated correctly in the 
Monograph, is decisive. 

It is apparent that the phrase ezV }xiav 
o-aP^atGDv, found in Matt. 28 : i, was ren- 
dered ** toward the first day of the week," 
because King James' translators thought 
they saw an analogy in the name of the 
first day of the week, as given in the first 
chapter of Genesis, in the Hebrew Bible. 
156 



SABBA TARIANISM 

The statement of Dr. A. H. Lewis, in 
The Sabbath Recorder, as quoted above, 
that this peculiar construction of language 
was extended to the other days of the 
week is without the slightest foundation 
in fact. The adjectives limiting all the days 
of the week in the first chapter of Gen- 
esis except the first are accepted ordinals, 
differing in form from the correspond- 
ing cardinals, and no real Hebrew scholar 
ever disputed it. No analogy for trans- 
lating Matt. iZ : I as ''the first day of the 
week " can be founded on these other days 
of the week, for the question touches only 
the first day, for the word in Matt. 28 : i 
is one of the forms of ei^ {jxia). If Doc- 
tor Lewis knows anything of the Hebrew 
language, and possesses a Hebrew Bible, 
let him take a look at it. Now, if it can 
be shown beyond a shadow of doubt that 
the alleged analogy rests on a false render- 
157 



THE SABBATH TRANSFERRED 

ing, it must be evident that the reason for 
translating the phrase, "the first day of 
the week," disappears, and the natural ren- 
dering of the words " toward one of the 
Sabbaths " must be adopted. 

It is claimed that the analogy is based 
upon the translation of Tl^ □*'P (Gen. i : 5). 
King James' translators rendered this cor- 
rectly "the first day," and Luther in his 
Bible renders it " erste Tag,'' as an ordinal 
adjective, but many philologists seem to 
have thought that the word inis^ is a car- 
dinal numeral adjective, and, therefore, 
have rendered it " day one." In this case 
the cardinal adjective and ordinal adjective 
in Hebrew have the same form, "ini^, so it 
was easy to mistake one for the other. As 
all the other numeral adjectives desig- 
nating the periods of creation are ordinals, 
and as numbering a series would require 

this usage, it is natural to suppose that 
158 



SABBA TARIANISM 

this is also an ordinal adjective, as King 
James' translators rendered it. The author 
of Genesis was giving the orderly sequence 
of the periods of creation, and tells us 
what transpired in each period. Now, to 
tell us that certain events occurred on 
" day one " is indefinite, and contrary to 
his purpose of giving an orderly sequence 
of the periods of creation. All events 
that occur within the limited time, whether 
it be the first or sixth day, transpire on 
" one day." *' One day " might be any 
day of the week, but the '' first day " of 
the week indicates and determines the 
order of sequence. It seems to lower the 
plane of inspiration to accept the sugges- 
tion of a certain Hebraist that the author 
of Genesis, being gratified that a full day 
was completed, called it " one day," or of 
another writer that there was no succes- 
sion of days till after the second day 
159 



THE SABBATH TRANSFERRED 

began, and he did not venture to use 
the ordinal adjective until the second day 
began. In describing the events that 
transpired during each of the other five 
periods the author uses the ordinal adjec- 
tive for each period, as seen at a glance in 
the Hebrew Bible. As the author of 
Genesis was describing creative acts, wit- 
nessed by no man on earth, and as he 
gives a cosmogony that agrees in sub- 
stance with geology whose facts became 
known at a much later period, he must 
have been on the highest plane of inspira- 
tion, and would not employ a wrong 
adjective, on the principle that the greater 
includes the less. It is more natural to 
suppose that the Seventy uninspired trans- 
lators of the Septuagint mistook the two 
adjectives, which are identical in form, the 
same form being used as a cardinal and 

an ordinal, employing one for the other. 
1 60 



SABBA TARIANISM 

When the same form "ini;it is used both 
as a cardinal and an ordinal numeral 
adjective, how easy it would be to mistake 
one for the other ! 

Hebrew scholars seem to differ in 
opinion in regard to "HiJ grammatically. 
Some regard it as originally a cardinal nu- 
meral adjective, but say it came to be used 
as an ordinal. Professor Gottheil, the 
accomplished professor of Oriental lan- 
guages in Columbia University, who has 
studied at three German universities, and 
is familiar with Sanskrit, Arabic, Hebrew, 
and other Semitic languages, says that 
irii;? was primarily an ordinal numeral ad- 
jective, although it was often used as a 
cardinal adjective. All Hebrew scholars 
agree that the same form was used both 
as an ordinal and a cardinal. Philologists 
tell us that in early ages words were not 

used with as much precision as in modern 
i6i 



THE SABBATH TRANSFERRED 

times, and quite frequently words grew to 
have other meanings, and passed over the 
class limits to become another part of 
speech. Originally there was but one lan- 
guage, for ''the whole earth was of one 
language, and of one speech " (Gen. 1 1 : i), 
and growth must account for the more than 
one thousand 'languages spoken on the 
globe. Growth has also caused thousands 
of dialects that differ to some extent, still 
have some resemblances. 

In Hebrew there is another word, 
pii'^^"!, meaning first. If the creation had 
not been an evolution, commencing with 
the lowest forms in the vegetable \ivxig' 
^omy\<k.Q \.\\Q fucoids, and developed into 
higher forms of life, under the laws of Evo- 
lution, until man, the crown of creation, 
came into being, this word would naturally 
have been used. But l^i^'K"! not only sig- 
nifies the first in time (the word needed to 
162 



SABBA TARIANISM 



indicate the order of sequence of the pe- 
riods of creation), but the first in impor- 
tance, being derived from t:;K"i, meaning 
head, and, therefore, would not be appro- 
priate as limiting the first period of crea- 
tion. As the word sometimes means head, 
highest, chief, it could not properly be used 
as limiting the first period of creation, and 
therefore the author of Genesis evidently 
used in^. 

One peculiarity is noticeable in the He- 
brew numeral adjectives. The ordinals 
from two to ten are derived from the car- 
dinals and resemble them very much in 
form, as if they were closely related. The 
cardinal in^, however, has no derivable 
ordinal, but the form of the cardinal and 
ordinal is identical. To say that in^ is 
a cardinal, but is used as an ordinal, vio- 
lates a rule in grammar, for a word is always 

classified grammatically according to its 
163 



THE SABBATH TRANSFERRED 

use. To translate ^t\^ as a cardinal when 
analogy and the laws of thought require it 
to be an ordinal is a blunder pure and 
simple. 

While the second edition of The Sab- 
bath Transferred was in course of prep- 
aration, the author wrote to Dr. G. W. 
Clark, the learned author of The People s 
Commentary, in regard to the use of this 
word, and he replied, saying that ''"inij 
is in Hebrew a cardinal, but is used as an 
ordinal in designating the first day of the 
month. The fact is the cardinal number 
' one ' is used in commencing a series, or in 
naming a day, or a year, as though it were 
an ordinal yfr J"/'. In many places it is really 
equivalent to the first day, and I think can 
be so translated." In designating the pe- 
riods of creation, in the first chapter of 
Genesis, the Seventy called them r^jxkpa 

p.ia [Ttpaorri ?), 7])j.ipa devTtpa^ yjuipa rpirrjf 
164 



SABBA TARIANISM 

Tf^ipa reraprrf, rfixepa nijATtri], rfnepa eKXtf. 
Putting these Greek words into their 
equivalents in Latin, as found in the Vul- 
gate (as the Latin words are more familiar 
to the ordinary reader), we have dies tcnus 
(^primus f ), dies secundus, dies tertius, dies 
quartus, dies quintus, dies sextus. Any 
one who can read Caesar's Commentaries 
can see that the Seventy committed an 
error in translating in^ by ixia, whose equiv- 
alent is unus. What man in his right 
senses would say one. second, third, etc., 
what Latin scholar would say unus, secun- 
dus, tertius y etc., or what Greek scholar 
would say jxia, devrepa, rpirrj, etc. ? The 
Seventy were good and learned men, but 
they made some mistakes. The Bible Dic- 
tionary says: ''The version [of the Sep- 
tuagint] is faithful in substance as a 
whole, but contains many errors." On this 
false rendering, King James' translators of 
165 



THE SABBATH TRANSFERRED 

the Bible thought that they discovered an 
analogy which authorized them to trans- 
late eiz jxiav aa^^araov (Matt. 28 : l), 
"toward the first day of the week." This 
blunder in translation seems to be com- 
paratively harmless in Genesis, but when 
it comes over as a supposed analogy into 
the New Testament, it does violence to 
the Lord of the Sabbath, and tends to rob 
him of one of his most precious jewels. 

Some linguists claim that aappatGov, 
occurring in Matt. 28 : i, is the plural 
form used for the singular. In that case 
they tell us we could not translate the 
phrase *' one of the Sabbaths." Should 
this be granted, we could still translate it 
one day of the Sabbath, and find a parallel 
usage in the Septuagint, in Exodus 20 : 8, 

C,eiv avrrfv. 

One eminent linguist seems to be un- 
166 



SABBA TARIANISM 

necessarily timid. In the ultimate settle- 
ment of philological questions, he fears 
the new rendering of Matt. 28 : i, "toward 
one of the Sabbaths," will not be accord- 
ing to the final verdict of philologists, and 
there will be a reaction in public opinion 
against the Christian Sabbath. How can 
a ''reaction" follow the correction of a 
false translation ? This reminds one of an 
incident in pioneer life in the far West. It 
is reported that a hunter who lived on 
game exclusively at last bought a rifle 
and discarded his traps, but he was so fear- 
ful that the gun would kick that he never 
dare discharge it. All kinds of game lost 
their timidity and came close to his little 
cabin, and sometimes a deer would stop 
and look into the open door, but the 
hunter dare not shoot, and actually starved 
to death for fear of the reaction of the gun 

should he discharge it. It is by discussion, 
167 



THE SABBATH TRANSFERRED 

action and reaction, that most human 
questions are settled and the truth ulti- 
mately advanced. Nothing is gained by- 
perpetuating venerable errors. 

This false translation in the Septuagint 
leads Dr. A. H. Lewis to call the word, 
which evidently is falsely translated, a 
'' Hebrew idiom," and says it was " coined 
to express a beautiful and important idea," 
and immediately adds that " when the 
Greek sought to reproduce this idea it used 
the genitive plural! " How a man wear- 
ing a sacred title after his name could 
utter almost in the same breath two such 
false statements, one false in philology 
and the other false in history (as will be 
shown in the further development of this 
argument), passes comprehension. One 
might suppose that in his meditations he 
would sometimes think of the fate of 

Ananias. 

i6S 



SABBA TA RIA NISM 

Thus it is clearly seen that the render- 
ing of the phrase ezS ^xiav (ja^paroDV 
(Matt. 28 : i) as the first day of the week 
is incorrect, because it is based on a sup- 
posed analogy in the Hebrew that rests on 
a false translation in the Septuagint. 

The following testimonials from distin- 
guished Hebrew scholars are appended to 
this argument for the benefit of many per- 
sons who are not familiar with the original 
languages of the Bible, and who rely more 
on the testimony of eminent linguists than 
upon philological proofs to arrive at the 
truth. 

From Prof. Richard Gottheil, LL.D., of 
Columbia University, New York : 

" The word used in Genesis i : 5 for 

the first is very often used as a cardinal, 

though it is, primarily, an ordinal number. 

This is especially true when it is used to 
169 



THE SABBATH TRANSFERRED 

designate the days of the month. There, 
therefore, can be no doubt that it is used 
as an ordinal in the passage in question." 

From Dr. Edward E. Braithwaite, Profes- 
sor of Hebrew in Oberlin Theological 
Seminary : 

''Replying to yours of March 4th, I 
would say that I have been accustomed to 
accept the explanation of Gesenius as to 
the use of "irih? in Gen. i : 5. This is, that 
the meaning yfri"^ is derived from the con- 
text." 

From Prof. Robert M. Rogers, Ph.D., 
D. D., of Drew Theological Seminary, 
Madison, N. J.: 

<< "irii;? is originally a cardinal, but it 

is used in certain places as an ordinal, 

numbering the days of the month ; but it is 

not so used for numbering the months, 
170 



SABBA TARIANISM 

Jil^'K"! taking its place. I regard it as an 
ordinal in Gen. 1:5, 2:11, etc., but the 
meaning of first is derived solely from 
the context." 

From Prof. C. M. Shepard, of the Gen- 
eral Theological Seminary, New York 
City: 

" I think that nnij, in Gen. 1:5, is 
used as an ordinal without doubt, though 
the only proof of it is in the context." . . . 

From Prof. F. B. Denio, D.D., of Bangor 
Theological Seminary : 

'' Yours of a recent date relative to the 
use of in^S has reached me. As you say, 
the remaining adjectives in that chap- 
ter (Gen. i,) are ordinals where the 
context is the same. Further, Brown's 
Hebrew Lexicon, now publishing by the 

Oxford University Press, shows that there 
171 



THE SABBATH TRANSFERRED 

are several other places where in^. is used 
in the ordinal sense. I see no reason why 
in Gen. i : 5 we should not treat it as an 
ordinal." 

It must be evident that if the received 
translation of Matt. 28 : i rests on a sup- 
posed analogy based on a false translation, 
the alleged analogy has no foundation in 
fact, and must be given up, for the ac- 
cepted rendering is incorrect. The trans- 
lation of the phrase ezS p.iav (ja^ParoDV 
(Matt. 28 : i), '' toward the first day of the 
week," must, therefore, be rejected dind the 
natural meaning of the words, toward one 
of the Sabbaths, must be received. It must 
be evident to all unprejudiced persons 
familiar with Greek and Hebrew, that this 
philological argument is conclusive, and 
nothing need be added to it to strengthen 
it. The argument stands as an impreg- 
nable rock in the ocean, and the tumultu- 
172 



SABBA TARIANISM 

ous waves of Sabbatarianism beat upon it 
in vain. 

There are other reasons, however, why 
the statements in The Sabbath Recorder 
already quoted are utterly groundless. As 
further proof of this it may be added that 
the Greeks did not derive their septenary 
division of time from the Hebrews, but 
from Egypt. The ancient Greeks divided 
the month into three periods of ten days 
each. The following statement from Dr. 
W. S. B. Woolhouse, author of Meas- 
ures and Weights for All Nations, ought 
to be sufficient proof of this fact. He 
says : " The [ancient] Greeks divided 
the month into decades, or periods, of ten 
days each, which was imitated by the 
French in their unsuccessful attempt to 
introduce a new calendar in the Revolu- 
tion." — Encyclopcsdia Britannica^ vol. 4, 
page 590. 

173 



THE SABBATH TRANSFERRED 

It is also a well-known fact that the 
modern Greeks derived their septenary- 
division of time from Egypt, and not from 
the Hebrews. This fact is stated by 
"• Dion Cassius, who wrote in the second 
century, and speaks of it [week] as both 
universal and recent in his time. He rep- 
resents it as coming from Egypt." — Mc- 
Clintock and Strongs Cyclopcediay vol. 
12, page 897. 

Again, the very names of the days of 
the week, given at the close of this chap- 
ter, are sufficient proof to show that the 
Greeks did not derive the name of the 
days of the week from the Hebrews. If 
a man can discover any analogy between 
inij uS^ and 7; KvpiaKtf rj^kpa, or between 
il£fii?n C"^"" and v TtapaaKvrf^ he must have an 
unusual power for discovering verbal rela- 
tionships. 

We have also abundant evidence in the 
174 



SABBA TARIANISM 

Greek language that the Greeks used the 
ordinal numeral adjectives in designating 
the first day of the week, as seen in the 
following examples : 

AvacrroC^ dh npooi npc^r-q (rafS/Satov. 

Mark 16:9. 
Tij Se TtpGDtrj rcov aQvjjLGOv. ^ Matt. 26:17. 

Kai rrj Trpaorrj tj/ASpa rSv aQvpiGov, Mark 14: 12. 
IdTto 7tpG0tj]5 TjpLSpaS acf)' T/S" enkp-qv eis rrfV 

^Acriar. Acts 20 : 18, 
Ano TtpaotT}^ ri^epa^ axpi '^ov vvv, Phil, i : 5. 

Thus we have four substantial reasons, 
each of which would be sufficient, to prove 
that the analogy which some have tried 
to find in this case does not exist, or 
would not have been applied. The rea- 
sons stated briefly are as follows : 

1. The supposed analogy is evidently 
based on a false translation. 

2. The Greeks did not derive their sep- 
tenary division of time from the Hebrews. 

175 



THE SABBATH TRANSFERRED 

3. The words employed to designate 
the days of the week in the Hebrew and 
the Greek languages do not show sufficient 
resemblance to prove derivation. 

4. The Greeks in designating the first 
day of the week employed the word np^roz. 

In reading such a paragraph as is taken 
from The Sabbath Recordery one is re- 
minded of an incident in French lex- 
icography. It is said that the French 
lexicographers, who probably had not 
made a special study of Natural History, 
framed the definition of a crab as follows : 

** Crab — A small red fish that walks 
backward." 

When they had completed the definition 

they submitted it for correction to Cuvier, 

who happened to pass through the room. 

The great naturalist stopped a moment to 

hear it, and then, while a smile passed 

over his countenance, said in substance : 
176 



SABBATARIANirM 

" Gentlemen, your definition is excellent, 
but allow me to make a few suggestions : 

** I. A crab is not a fish. 

" 2. It is not red. 

" 3. It does not walk backward. 

"With these few corrections in the way 
of Natural History your definition would 
be perfect ! " 

When the great naturalist had made his 
few corrections, a curious expression was 
visible on the countenances of the French 
lexicographers, and they concluded, after 
a brief conference, to throw the definition 
into the waste-basket. Would that Sab- 
batarians, when they see the absolute ground- 
lessness of their claims as to the Sabbat h^ 
might be as wise, and give up what the 
Apostle Peter would probably call (2 Peter 
2 : i) a "damnable heresy." 

Sabbatarians cannot be held guiltless in 
desecrating the Lord's Day, for they will 
177 



THE SABBATH TRANSFERRED 

undoubtedly tremble at the Judgment day 
when they see the Judge, and call to mind 
that when God descended on Mount 
Sinai he said, '' Remember the Sabbath 
day to keep it holy," and who has given 
superabundant proof in his Sacred Word 
that the Institution was transferred at the 
Resurrection ; but they are not the only 
ones to be blamed. The origin of the 
heresy lies deeper, in a false translation in- 
corporated into lexicons and grammars 
and cyclopaedias for more than a thousand 
years, and even reflected on the Sacred 
Page by revisionists of the New Testa- 
ment. The lexicographers and grammari- 
ans who thought that they had discovered 
an idiom, or an exception, entitling them 
to say "■ one of the Sabbaths," as mean- 
ing the first day of the week, evidently 
only found a blunder in the Septuagint 

In two thousand years this blunder 
178 



SABBA TARIANISM 

has grown hoar with age, and now it 
is so deeply rooted in philology that it 
defies the world. In the fable, the vine 
craved the privilege of sleeping a single 
night in the arms of the oak, just to rest 
itself, but in the morning its tendrils were 
so entwined about the branches of the oak 
that it never could be shaken off. This 
false rendering, like the poison-ivy, has 
twined about the Bible, and sent out its 
tendrils among the leaves of dictionaries, 
grammars, and cyclopaedias so long that 
nothing less than an archangel or a thun- 
derbolt can detach it. When linguists 
talk about it they look wise, and one is 
reminded of the tradition that it was im- 
pious to ask what the tortoise stood on. 
Multitudes of deluded people point a fin- 
ger at it, shake their heads, and then pass 
on, apparently with wicked glee, to dese- 
crate the Lord's Day. A lady, who spent 
179 



THE SABBATH TRANSFERRED 

some time in the Sanitarium in Battle 
Creek, Mich., says on Saturday, in the 
Sanitarium, one can hear a pin drop, the 
day is observed so rigorously, but on Sun- 
day *' one would think that everything 
had broken loose." This blunder in the 
Septuagint is the Upas tree of Sabbath 
interpretation, and its secretions and exu- 
dations are very poisonous. This tree of 
false interpretation shoots down its roots 
into the lexicons and grammars, and 
pushes out its branches into every nation 
where the Bible is known, and poisons 
the very air breathed by the Christian 
Church. Large sums of money are in- 
vested in colleges and institutions whose 
foundations were laid by reason of this 
false translation. Multitudes of deluded 
people, basing their faith on teachings 
drawn from this false rendering, go out 

into the fields and into their places of 
i8o 



SABBA TARIANISM 

business every week to desecrate the 
Lord's Day, and it may be fairly asked, 
What other foundation than the English 
version of the Bible can an American 
laboring man build on ? Lexicographers 
and grammarians pour the oil of this mis- 
translation into the lamp of Sabbatarians, 
and then every-day Christians, who lack 
the training to study the Bible in the 
original languages, wonder why this de- 
lusive lamp continues to burn so long ! 
In some parts of this country, loud- 
voiced Sabbatarians, who have just enough 
knowledge of the Bible to repeat the par- 
rot-like expressions and shibboleths of 
Sabbatarianism, with the chapter and verse 
at the end of the tongue, will go about 
the country with tents and challenge the 
resident clergy of some town to discuss 
the Sabbath question. Thousands of 

faithful pastors feel assured that the 
i8i 



THE SABBATH TRANSFERRED 

Seventh-day views are false, but unfor- 
tunately many are not familiar enough 
with the Transfer theory of the Sabbath to 
prove it, and, therefore, naturally decline 
to discuss the question. These itinerant 
Sabbatarians, some of whom seem to be 
pachydermatous, consider this non-accept- 
ance of the challenge as a victory, and 
with wonderful self-assurance gather in 
crowds of people and indoctrinate them 
with these false views. The Lord's Day 
thus loses its authority and sanctity in the 
minds of the people, who seem to take 
special dehght in polluting it. The cause 
of genuine religion loses ground, and 
young men make the Lord's Day a time 
of recreation and sport. While this is 
going on, grave theological professors and 
Doctors of Divinity hold fast the philo- 
logical traditions, and Satan is without 

doubt delighted. When shall this poison- 
182 



SABBA TARIANISM 

ous tree of interpretation be plucked up 
by the roots, and all this foolishness and 
wickedness cease? Would not lexicog- 
raphers, grammarians, encyclopaedists, and 
revisionists do a praiseworthy act by mak- 
ing this correction, and not mislead the 
world any longer ? 

As this incorrect rendering of Matt. 
28 : I, based on a supposed analogy which 
rests on a false translation in the Septua- 
gint, and finds no support in history, has 
for a long time been the chief support of 
Sabbatarianism, it is natural to suppose 
that after the error has been detected and 
pointed out this delusion will collapse. 
But after men have embarked in delu- 
sions, and secured places and power and 
influence, and a following, and after capi- 
tal has been invested in buildings and 
endowments for colleges, churches, and 

societies, etc., delusions die slowly. When 
183 



THE SABBATH TRANSFERRED 

men are publicly committed to heresy 

they are slow to change, dreading to lose 

their consistency and their following. 

Paul, however, did not belong to this class, 

and he secured a crown of life. Paul was 

very strict in the observance of the Jewish 

Sabbath, but after the Resurrection he 

kept the Transferred Sabbath (Acts 20 : 7), 

following the example of the Master (John 

20 : 19). It is far more important to be 

true to the Master than to maintain one's 

consistency at the expense of reason. 

Men are responsible for their beHef as far 

as they have power and opportunity to 

know the truth. Delusion resembles a 

rank, noxious weed which remains green 

for a long time after it is pulled up by the 

roots, and only disappears after it is 

burned up in a hot fire, and sometimes 

even then it leaves a bad odor in the air. 

Error seems possessed of a malignant 
184 



SABBA TARIANISM 

spirit, and after the error dies there re- 
mains an evil influence. Bigots are apt 
to retain a scoffing spirit after their argu- 
ments have been answered. Like Beech- 
er's dog, Noble, that barked for months 
at a hole in the wall after the squirrel had 
passed through it, some men who never 
read between the lines, and never go down 
to the bottom facts, or test their work by 
philosophical principles, will follow some 
delusion all their lives, and die at last as 
the fool dieth. Solomon mentions several 
kinds of fools, but none exhibit more folly 
than the ''delusion fool." Some men re- 
semble the clergyman who remained stead- 
fast until death in the belief "that the sun 
do move." It is a fair question to ask. 
How long can a Sabbatarian stand when 
he has nothing to stand on ? 

Some heresies, which Peter with right- 
eous indignation would probably call 
x85 



THE SABBATH TRANSFERRED 

"damnable," resemble an iceberg that 
glistens in the sun and floats for a time as 
if it had some substantial being, and is 
actually dangerous to voyagers. Six- 
sevenths of an iceberg lie beneath the sur- 
face, so often the largest and most danger- 
ous part of a heresy lies beneath the sur- 
face disguised. But fortunately icebergs 
as a rule tend towards the equator from 
both poles, and in time all icebergs will 
melt, and it is hoped that all heresies, even 
Sabbatarianism, will dissolve and disap- 
pear like the iceberg under the sunlight of 
the twentieth century. 

While some Sabbatarians are zealots, 
and when opposed are apt to fly into a 
passion, and are called " pestiferous," it 
must be admitted that many Seventh-day 
people are sincere in their views, and are 
truly devout, and would gladly observe 

the Lord's Day if they knew that the 
i86 



SABBA TARIANISM 

Sabbath had been transferred at the Resur- 
rection ; but they are kept in ignorance of 
this fact. Seventh-day people are greatly 
impressed with the Fourth Commandment, 
and emphasize it, but never having been 
taught that the Sabbath is an Institution, 
a Divine Appointment, which can be 
placed on or taken off from a secular day, 
or transferred from one secular day to 
another, they feel that it is a religious duty 
to worship God on Saturday according to 
the old Mosaic economy. They are not 
culpable for worshiping God on Satur- 
day, but for working on the Transferred 
Sabbath. Worship of God at any time, 
or in any place, must be acceptable to 
him, but a reaper or mower buzzing in 
the field on the Lord's Day cannot be 
acceptable to God, and the noise sadly 
disturbs the meditations of a Christian 

assembly. The attitude of believers in 
187 



THE SABBATH TRANSFERRED 

the Transferred Sabbath towards those 
who hold Seventh-day views should be 
one of kindness. Paul had the true atti- 
tude when he said : '* I have great heavi- 
ness and continual sorrow in my heart. 
For I could wish that myself were ac- 
cursed from Christ [a rhetorical expression 
showing the depth of his sorrow] for my 
brethren, my kinsmen according to the 
flesh." When we believe in the truth, the 
truth will make us free. Christian liberty 
implies freedom from sin, and from big- 
otry, delusion, and superstition. Sabbata- 
rians are better than their theology, for 
theology ought to be a help to spiritual 
life rather than a hindrance. 

Reviewers of The Sabbath Transferredy 
in its first edition, have frequently spoken 
of its excellent spirit. A distinguished 
scholar in a recent letter to the author 

says : " It breathes the true spirit on every 
i88 



SABBA TARIANISM 

page." But sometimes a wise and kind 
physician changes his treatment of the 
patient, and puts on a blister, when he 
thinks the case demands it. A blister has 
been known to save a life. Sabbatarianism 
evidently needs a blister, for sometimes 
nothing but a "whip of scorpions " will 
bring men to their senses. 

Farmers tell us that there is only one 
way to exterminate Canada thistles. Plow- 
ing them up will not do it, for the frag- 
ments of roots left in the ground will grow 
and produce another crop. But if the 
thistles are cut down often enough to pre- 
vent them from seeding, the old stock will 
in time die out and disappear, to the great 
satisfaction of the farmer. If a malignant 
heresy whose life seems to pervade every 
root and branch is prevented by the light 
of truth, through the pulpit and the press, 

from propagating itself by making new 
189 



THE SABBATH TRANSFERRED 

converts, when the original heretics, who 
are insensible to argument y pass away from 
the earth, the heresy will die out and the 
world will be free from the evil. It is re- 
ported that a man once said " his mind 
was open to conviction, but he would like 
to see the man who could convince him." 
Students versed in the Greek language 
have often thought it strange when aafipa- 
iGDv occurs in the plainest prose, twice in 
the same verse, in Matt. 28 : i, the words 
being close enough together to be twin 
brothers, one should be translated " Sab- 
bath " and the other *'week." Brothers 
generally have the same name. When a 
Greek student reads Matt. 28 : i, in King 
James' version, he feels that there is some 
malign influence in the air deflecting the 
words from the true meaning, but he may not 
suspect that the reason originated two thou- 
sand years ago in a mistranslation. Then 
190 



SABBA TARIANISM 

the commonly received translation, *' first 
day of the week," does violence to "• ^iavj' 
twists it all out of shape. When the Trans- 
fer is accepted all of these difficulties dis- 
appear, the words take on their natural 
meaning, the twin brothers become frater- 
nal, the twist comes out of "//zar," and 
the whole linguistic atmosphere seems 
clarified. As a Divine Institution the 
Transferred Sabbath becomes historic. It 
still retains the aroma of Paradise, reminds 
one of Mount Sinai, when the touch of 
God made the mountain smoke and 
tremble, and is also made more sacred 
by the precious drops of blood of Him 
who died for man, and came out of the 
sepulcher as a Mighty Conqueror. It 
seems like a '* touch divine " when Mat- 
thew, the Apostle, speaks [Matt. 28:1] 
of the Sabbath as it ceased to be Jewish, 

and in the same verse speaks of the Sab- 
191 



THE SABBATH TRANSFERRED 

bath as it began to be Christian. Thus 
we see the last Sabbath as it terminated 
the series of holy days under the Jewish 
economy, and the first Sabbath after the 
Transfer under the Christian dispensation. 
As a flash of lightning sometimes illu- 
minates the whole landscape, so the passage 
of Matt. 28 : I, a holy flash of God's 
truth, shows us the ending and the begin- 
ning of the unfolding economies of grace, 
and in both cases the same Institution 
under both economies was kept holy. 

In the Gospel of Peter occurs a passage 

which speaks of the convulsions of Nature 

on the morning of the Resurrection. Matt. 

28:2 says there was a great earthquake 

{(T€1(t/a6s /xeyas). The Gospel of Peter 

calls it a great noise in the heaven 

(^eyaXtf (poovrf iv tS ovpavcp). Men who 

have experienced the shock of violent 
192 



SABBATARIANISM . 

earthquakes say it is very difficult to deter- 
mine the exact cause of the noise, or 
whence it proceeds. A traveler speaking 
of a violent seismic disturbance says the 
noise was stunning, as if the top of the 
mountain was torn off. The passage from 
the Gospel of Peter is also very significant 
in using the same word, e7ci(pa)(TK0Dy em- 
ployed by Matthew in connection with 
the Transfer of the Sabbath. The passage 
says (and the attention of Sabbatarians 
is called specially to the statement) that 
it was the Lord's Day (Jf KvpiaKrf) that 
dawned at the Resurrection, and not 
merely the " first day of the week," as 
Sabbatarians contend. When the great 
noise was heard by the soldiers they were 
keeping guard two by two according to 
the custom of the Roman army. Persons 
familiar with the Greek, after reading this 
passage, will see abundant evidence that 
193 



THE SABBATH TRANSFERRED 

the morning of the Resurrection intro- 
duced the Christian Sabbath as an Institu- 
tion. The passage reads as follows : 

Tr^ de rvKti r^ eTtecpGocTKer r} KvpiaKr/, (pvXacr- 
aovTGov r(^v crrparioDrc^v ava dvo dvo Kara 
(ppovpav }A,eyaXrf cpGori} eyevero ev r(2 ov- 
par(0. — (Gospel of Peter y by Adolf Harnack, page 
II, paragraph 35.) 

It does not seem possible that any intel- 
ligent Christian, even a Sabbatarian, can 
read this passage in the Gospel of Peter, 
and doubt that the Lord's Day was ushered 
in on the morning of the Resurrection. 
It is not claimed that the Gospel of Peter 
is inspired, but who doubts its truthful- 
ness ? Cannot a man tell the truth unless 
he is inspired? 

Some have wondered why the early 

Christians did not speak of the Transfer. 

The Jews had a bitter prejudice against 

Christ and his followers, whom they per- 
194 



SABBA TARIANISM 

secuted to the death, as in the case of 
Stephen, and there was a reaction in feel- 
ing among Christians, who disliked any- 
thing that savored of Judaism, and they 
naturally kept the two apparent Sabbaths 
as far apart in thought as possible. In 
history we have illustrations of similar 
prejudices. The Jews and Samaritans 
disliked each other, and had no dealings 
in common. The Puritans who were per- 
secuted by the Episcopalians in England 
instituted Thanksgiving and made much 
of its observance, minimizing Christmas, 
so highly regarded and carefully observed 
by the Episcopalians. The Protestants in 
England hated the Cross, as a symbol so 
much used by the Catholics, and even 
broke into Catholic churches to destroy 
it. These prejudices have happily passed 
away, and the descendants of the Puritans 
celebrate Christmas, and make it a joyful 
3^95 



THE SABBATH TRANSFERRED 

time, and the Cross, that beautiful symbol 
of Christianity, does not look hateful any 
longer to Protestants. The ancient preju- 
dice between Jews and Christians has 
largely passed away, and no reason now 
remains why the Jewish Sabbath and 
Christian Sabbath may not be regarded, 
in accordance with the teaching of the 
New Testament, as the same Institution. 

At first thought it seems remarkable 
that the leading lexicographers and gram- 
marians of the world should have fallen 
into such an error as to translate an ordi- 
nal adjective as a cardinal. Still there is 
a Latin motto, '' Errare humanum est" 
and even men of the Bible have made mis- 
takes. Moses " because they provoked 
his spirit spoke unadvisedly with his lips." 
Paul in his early life ''made havoc of the 
church," and Paul, at Antioch, in Syria, 

''withstood Peter to the face, because he 
196 



SABBA TARIANISM 

was to be blamed." Sir Isaac Newton, 
intellectually perhaps equal to any man 
that ever lived, once declared that an 
achromatic object-glass to the telescope 
could never be constructed, but Dollond 
made one soon afterward. Sir Isaac 
Newton believed in the emission theory 
of light, but the wave theory is now gen- 
erally accepted. Comte declared that we 
never can know the substances in the 
stars, but the spectrum analysis has re- 
vealed them. Dr. Alexander Winchell, 
the contour of whose head resembled 
Plato's, once said that a vibrating pendu- 
lum could not be constructed that w^ould 
show the revolution of the earth on its 
axis, but he afterward confessed his mis- 
take. 

Language is a very complicated organ- 
ism, built on letters that have originated 

among many nations. It seems a marvel 
197 



THE SABBATH TRANSFERRED 

that a man can stand on his feet and bal- 
ance himself, and even walk unconsciously, 
but a child learns to do so after consider- 
able practice. It is a greater marvel that 
a man can convey thoughts and feelings 
by the sound of his voice and by written 
characters. When we consider the modes, 
tenses, voices, inflections, and idioms of 
many languages originating in past ages, 
some languages being built on each other, 
it is a surprise that linguists have done so 
well. There is a constant growth of lan- 
guage, new manuscripts are discovered, 
the divine dispensations are unfolding, and 
the Universal Kingdom as knowledge in- 
creases casts more light on the sacred 
page. The Bible will, therefore, be better 
understood and yield more truth to men 
from age to age. 

The Bible is a great deep, like an ocean 
that is shoreless and fathomless, and men 



SABBA TARIANISM 

in this world have only begun to learn the 
alphabet of divine things. How time and 
space bring to man by modern research 
the antiquity, vastness, labyrinths, and 
complexity of the material universe ! As- 
tronomers claim that there are a hundred 
million suns in our galaxy, perhaps a thou- 
sand milHon worlds, and the modern 
telescope has revealed thousands of other 
stellar systems. It takes a lifetime for an 
expert to master one science or language. 
Science teaches that only the morning 
shadows have fallen on the earth. As- 
tronomers compute that the sun can sup- 
ply the solar system with light and heat 
for about ten million years, and Professor 
Ball, the eminent mathematician, tells us 
that the matter of the moon and earth, 
united in the original nebula, has not been 
separated within a period of fifty million 

years. According to science the earth 
199 



THE SABBATH TRANSFERRED 

was individualized from the original 
nebula prior to this, during the second 
period of Creation, as recorded in Gen. i : 7. 
Sir William Hamilton represents the uni- 
verse by a polygon, of an infinite number 
of sides, and man in this world is repre- 
sented as working on one of these sides. 
Man in this world is the creature of a 
moment, very limited in his knowledge of 
the universe, and should, therefore, be 
humble and teachable. 

Two facts are so closely related to the 
Transfer of the Sabbath that they may 
properly be considered in this connection. 
Some have doubted that Christ was cru- 
cified on Friday and rose from the dead 
on Sunday morning. Still the proof of 
these two events is explicit and conclusive. 
The crucifixion of Christ on Friday is evi- 
dent on several grounds : 
200 



SABBA TARIANISM 

1. This has been the general belief of 
mankind in all subsequent ages. 

2. This was the belief of the Christian 
Fathers who lived near those events. Justin 
Martyr, who lived at the close of the first 
and the beginning of the second century, 
says: "For he was crucified on the day 
before that of Saturn " [Saturday]. \^The 
First Apology of Justin Martyr, chap. 
Ixvii.] 

3. Mark (15 : 42) says it was the prepa- 
ration {napacTKevrj). Friday in modern 
Greek is called 7; napaaKevrf, the day of 
preparation. 

4. Mark (15 142) says explicitly it was 
the day before the Jewish Sabbath (;rpo- 
aa^^arov). That settles it to all persons 
who believe in the New Testament. 

The proof that the Resurrection took 
place on the first day of the week is conclu- 
sive, and may be summed up as follows : 

20I 



THE SABBATH TRANSFERRED 

1. This has been the general view of 
Christian nations. 

2. The Christian Fathers who lived near 
this marvelous event, and had the best op- 
portunity to gather up the facts, accepted 
this view. Justin, who suffered martyr- 
dom at Rome, and was called Justin Mar- 
tyr, was born a native of Samaria about 
A.D. loo. He says : " But Sunday is the 
day on which we all hold common as- 
sembly, because it is the first day on which 
God, having wrought a change in the dark- 
ness and matter, made the world ; and Je- 
sus Christ, our Saviour, on the same day 
rose from the dead." \_T he First Apology 
of Justin Martyr y chap. Ixvii.] 

3. Mark (16 19) says explicitly : *' Now 

when Jesus was risen early the first day of 

the week " (ayadrai dt npooi npc^r-q cra^^a- 

rov). That settles it. 

In the Roman Law a part of the day 
202 



SABBATARIANISM 

was considered and called a day, so the 
prophecy that the Son of man should be 
three days and three nights in the heart of 
the earth was legally fulfilled. Christ lay 
in Joseph's tomb parts of three days. 
There is nothing magical in the exact num- 
ber of full days. Jesus lay in Joseph's 
tomb long enough to prove to all the world 
that he was actually dead and buried — 
that he died for men. The Creator fin- 
ished the Old Creation before he rested on 
the seventh period, and Christ did not fin- 
ish his work of redemption until he rose 
from the dead on the first day. This is 
evidently the significance of the word 
(Ta^j3ari(Tpi6z (Heb. 4 : 9). 

At the Conference of American Rabbis 
which met in New Orleans in May, 1902, 
there was an intense interest manifested 
relative to transferring the observance of 

the Jewish Sabbath to the first day of the 

203 



THE SABBATH TRANSFERRED 

week. It was claimed that the Jewish Sab- 
bath is now observed mainly by women 
and children. A commission of rabbis 
was appointed who will communicate with 
Jewish congregations throughout the coun- 
try to ascertain their sentiments on the 
subject, and to report to the Conference 
that will meet again in 1903. This is not 
a movement in favor of Christianity, but 
a kind of drifting by the current of events 
towards the observance of the Sabbath on 
the first day of the week, on the plea of 
necessity. Should this movement be car- 
ried out it will weaken Sabbatarianism, 
and any religious observance that is not 
founded on an atom of divine authority, 
and is contrary to the current of human 
events, must in time be swept into the 
gulf of oblivion. May the time hasten 
when the Transferred Sabbath shall dawn 

over the whole world and its blessed light 
204 



SABBA TARIANISM 

shine into every tiome. Then will the 
Christian world obey the command of the 
Risen Saviour, who, as he came forth from 
the tomb, said: "All hail." 

As the Sabbath divides time into weeks, 
the word naturally grew and came to mean 
week, and the Hebrew days were consid- 
ered segments of the week, and were simply 
numbered from one to six, by the ordinal 
adjective. The names of the days of the 
week among the Jews, as found in the 
Hebrew Bible, are as follows : 



-^ °^' 


Day first (of the week). 


^7V n^^ 


Day second (of the week). 


^w^,:^ Qi^ 


Day third (of the week). 


^y''D") cl'' 


Day fourth (of the week). 


•"tr^'^pn Dl'' 


Day fifth (of the week). 


^^wr\ ci"* 


Day sixth (of the week). 


n^wri D^^ 


Day of the Sabbath. 




205 



THE SABBATH TRANSFERRED 

Modern Greek Names for the Days of the 
Week 

Sunday is 77 KvpiaKrj (Lord's Day). 

Monday is -q Sevrepa, 

Tuesday is 7/ rpiri]. 

Wednesday is rf reraprr}. 

Thursday is 77 nejinrt]. 

Friday iStfTtapaa-Kevrf (day of preparation). 

Saturday is rh aa/S/Sarov, 

Days of the Week among the Romans, 

Dies Solis (Sunday). 

Dies Lunse (Monday). 

Dies Martis (Tuesday). 

Dies Mercurii (Wednesday). 

Dies Jovis (Thursday). 

Dies Veneris (Friday). 

Dies Saturni (Saturday), 
206 



SABBA TARIANISM 



Cardinal Adjectives, 

"in« one. 



Numeral Adjectives, 

Ordinal Adjectives, 

nn^ first (l^ti'^n). 

□^jI?^' two. ^yv second. 

Xwh^^ three. ^^^^.V third. 

nrsih? four. ^TT\ fourth.- 

ntf^pn five. ^^^m fifth. 

nw six. ^^"^ sixth. 

207 



ADDENDA 

PERSONAL REMINISCENCES 

TN publishing the Second Edition of The Sab- 
^ bath Transferred, it may not be inappropriate 
to speak of some personal experiences connected 
with the First Edition. It is more than ten years 
since the author's attention was called by a visiting 
clergyman to the double craft^aroDv in Matt. 
28 : I. For several reasons it seemed natural to 
ask the author to explain why one (Ta^^araov in 
the verse is translated in the English Bible " Sab- 
bath," and the other (jafS^droov is rendered 
"week." The author had enjoyed exceptional 
advantages for studying Greek under that eminent 
philologist, Prof. James R. Boise. He had also 
lived in the professor's family where the atmosphere 
seemed to have a linguistic flavor. Professor Boise 
spoke German like a native, and conversed with 
his family in German. While traveling in Germany 
he was often taken for a German professor. The 
author had also taught Greek, and had spent several 
years in training Normal Teachers' Classes for 
208 



PERSONAL REMINISCENCES 

Sabbath-school work. It was a fair question in 
philology, and the author, who distrusts his own 
knowledge of Greek but loves to read his Greek 
Testament daily, determined to solve it. 

On examining the passage he soon discovered 
that a similar construction of words touching the 
Sabbath occurred all through the New Testament, 
in more than half a dozen places, in connection 
with the Resurrection. What struck him forcibly 
was the apparent fact that this peculiar form of 
words was always connected with the Resurrection. 
The Holy Spirit was evidently trying to convey 
some important truth not reflected in the English 
translation. All of this was new to him, and he 
was greatly surprised and perplexed. He seemed 
to have entered on an opening vista where the 
lexicons, grammars, and cyclopaedias gave a forced 
meaning, and a light that was dim and uncertain. 
It was a theological terra incognita. The words 
were susceptible of a plain and simple rendering, 
but the linguistic authorities would not allow him 
to give them their natural meaning. He studied 
these things carefully by day, and meditated on 
them by night. Neighboring clergymen, to whom 
he applied for information, could not render him 
any assistance. Few clergymen keep up their 
Greek Testament, and fewer their Hebrew Bible. 
Once the author went into a clergyman's ample 
library, and took down his Hebrew Bible to look 
209 



THE SABBATH TRANSFERRED 

at a passage, but he found that some wasps (proba- 
bly thinking they would never be disturbed) had 
made a nest in the beveled edges of the leaves of 
the Hebrew Bible, which probably had not been 
opened for years. Clergymen did not seem to 
take much interest in the subject. One clergyman 
said : " We have the Christian Sabbath, and it does 
not matter much how we got it." He took more 
interest in the fact than in the philosophy of the 
fact. Another clergyman was offered by one of 
his friends the loan of the Monograph, after it was 
published, but he replied languidly that he " had 
read one or two books on the Sabbath, and would 
Kot have time to read another." A copy of the 
book was offered to another clergyman, but he 
declined it on the ground that he did not have 
time to read it; still he had plenty of time to write 
books of fiction. If Christianity did not possess 
supernatural vitality it might die in the hands of 
its unintelligent friends. The author likes to know 
the facts, but he is not satisfied until he knows, if 
possible, the philosophy of the facts. 

As in former cases of perplexity, the author 
finally wrote for information to his former professor 
and friend. Prof. James R. Boise, LL.D., who 
could speak modern Greek like a native, but a 
reply came from his daughter that Doctor Boise, 
who had attained the mature age of four score 
years, was too feeble to undertake the investiga- 

^10 



PERSONAL REMINISCENCES 

tion. He sent a message of love to his former 
pupil, and within a short time he was called to his 
great reward. Prof. James R. Boise was the best 
Greek scholar the author ever knew, and his opinion 
would have been invaluable. 

One day as the author was turning the matter 
over in his mind, there came a flash of light, and 
he saw that the double aa/3parcDv was simply 
the divine recognition of the Transfer of the Sab- 
bath, as an Institution, at the Resurrection. This 
theory satisfies all the conditions of exegesis, and 
restores the passage to the natural meaning of the 
words. He called to mind the incident related of 
Archimedes who, when he discovered a method of 
determining the amount of alloy in King Hiero's 
crown, cried " Eureka ! " 

Still the author was in trouble of mind, for all 
lexicons and grammars and cyclopaedias were op- 
posed to this supposition, and he has much rever- 
cn:e for learned men and standard books. In 
great perturbation of mind he determined to probe 
this difficulty to the bottom, and, if it were within 
the range of possibility, he would ascertain the 
absolute truth. What did the inspired apostles mean 
in giving the world so many times, with slight 
variations in grammatical case, this same form 
of words at the Resurrection — a form that violates 
the usus loquendi of the Greek language, or 
teaches the Transfer of the Sabbath ? There is 

211 



THE SABBATH TRANSFERRED 

a confusion of names : Jewish Sabbath, Christian 
Sabbath, Sunday and the Lord's Day, but there is 
only one Holy Day in the Fourth Commandment. 
A few worship on Saturday, but a great many on 
Sunday. Some think the Sabbath commences on 
Saturday evening ; some do not. Some say " Sun- 
day Schools," others say " Sabbath Schools." 
Some say the Jewish Sabbath has been abolished, 
and the Lord's Day has been instituted. Clergy- 
men look wise when they preach on the subject, 
but they cannot impart their wisdom to others. 
The author listened to a course of six sermons on 
the Fourth Commandment, prepared from tra- 
ditional authorities on this question. The preacher 
seemed to be thoroughly muddled on the subject, 
and not understanding the Transfer he jumped to 
the conclusion that the Christian Sabbath was 
founded simply on " custom." One of the leading 
members of that church declared that those ser- 
mons were neither " law nor Gospel, not even the 
Statutes of Kansas." After that unfortunate series 
of sermons the Sabbath in that town lost much of 
its authority and sanctity, infidels offered to sub- 
scribe to the church, and young men went fishing 
on Sunday, because the preacher had said there 
was no Sabbath of divine origin. When a stone is 
thrown into a lake the wavelets reach the farthest 
shore, so life and death eternal hang on the words 
of the preacher. Another distinguished divine 

212 



PERSONAL REMINISCENCES 

claimed that the Christian Sabbath is founded on 
the Resurrection ! Still this divine would preach 
on the Fourth Commandment as if it were of equal 
authority with the other Commandments. The 
author heard a clergyman preach on the Fourth 
Commandment who treated the Jewish Sabbath 
and Christian Sabbath as separate institutions. 
During the sermon the Jewish Sabbath suddenly 
disappeared, and the Christian Sabbath came on 
the scene, but the preacher did not discover any 
relationship between them ! 

The author seemed to be in a theological quag- 
mire with many others who did not even know it. 
No one was able to extricate him from his diffi- 
culty. He felt like Jacob, who said : " All these 
things are against me." How the soul some- 
times hungers after truth, and can only find husks 
to eat. These difficulties only spurred the author 
on to more thorough study. With God there are 
no difficulties, and an increase of light always 
makes things plainer to men. The author believed 
in the Transfer, but all the authorities were op- 
posed to it. He began to interview his linguistic 
friends. One professor of Greek, after examining 
the passages, seemed to be very much interested in 
the matter, which was entirely new to him. Like 
a true scholar, however, he declined to give a pro- 
fessional opinion on a brief examination, but finally 
said frankly, " The doctors had better put on their 
213 



THE SABBATH TRANSFERRED 

spectacles again" — a good suggestion. Another 
former professor of Greek considered the second 
(Tafiftatcor in Matt. 28 : i as 2, partitive genitive ^ 
and he said that would disprove the Transfer. 
This alleged difficulty delayed the author nearly a 
year, for he would not advocate any theory that 
is not in harmony with the facts of philology and 
history. This point has since been submitted to 
several distinguished professors of Greek, and as 
they all agree that as rj^xepa is understood, as 
indicated in the Greek Testament, the second 
craft f5ar GOV is not 2, partitive genitive. 

Finally the author ventured to prepare an article 
on the subject, but no Review would publish it, for 
it was contrary to the philological traditions. The 
author then selected some of the best-known Greek 
and Hebrew scholars in the Eastern States, and 
the manuscript was sent to each of them, one after 
another. In this way, in the course of two years, 
as the author lived at San Diego, California, the 
manuscript traveled probably a dozen times across 
the continent, until the writing became almost 
illegible from attrition in the mail. These corre- 
spondents gave the author a large amount of infor- 
mation connected with the Sabbath, for which he 
was thankful, but little of it seemed pertinent to 
the subject. One letter from a theological pro- 
fessor spoke of the supposed Hebrew analogy in 
Genesis. One professor of Greek said that in the 
214 



PERSONAL REMINISCENCES 

classics els" (yuza) and npc^ro^ are not inter- 
changeable. One distinguished scholar thought 
the author put too much stress on the double 
aa/SfSaroDV^ and one Hebraist thought that the 
author's translation of Matt. 28:1 is unlawful. 
Some distinguished professors of Greek seemed to 
have a very modest estimate of their attainments. 
One professor, who teaches classical Greek, dis- 
trusted his own knowledge of New Testament 
Greek, and felt that he ought not to give any 
opinion on the subject. But all the professors of 
Greek seemed to concede that the new rendering 
does not violate any principles of the Greek lan- 
guage. The lexicons and grammars, however, do 
not sanction the new rendering. All the linguists 
seemed to be in mortal terror of some supposed 
analogy in the Hebrew Bible, as much afraid as if 
it were a live tarantula ready to jump and bite 
them. 

To accept a fact is easier than to comprehend 
the philosophy of it. Thousands worship on the 
Christian Sabbath without having any rational 
theory in regard to its origin. 

The author likes the sentiment expressed by the 
Latin poet: Felix qui poiuit rerutn cognoscere causas. 
It is generally conceded that when the Sabbath 
question is discussed, on the traditional theories, 
Seventh-day men have the best of the argument ; 
but the Transfer theory cuts up Sabbatarianism 

215 



THE SABBATH TRANSFERRED 

root and branch. But many clergymen do not 
understand the Transfer theory, although multi- 
tudes of ministers begin to have a dawning convic- 
tion that it is the true theory. The author has 
never learned that the Transfer theory is taught in 
any Theological Seminary. The author never saw 
the matter mentioned in his theological course. 
He never heard any clergyman in preaching on the 
Sabbath speak of the Transfer theory. 

As a notable example of the struggles of men to 
solve the Sabbath question, Rev. D. M. Canright 
may be mentioned. He is a man of unusual ability 
and excellence, and is very much esteemed by thou- 
sands. For years he was a Seventh-day man, but 
was convinced at last of his error. He has suffered 
for conscience sake enough persecution to break 
the back of an elephant. He might almost be 
classed as a martyr, although he is still living and 
doing excellent service for the Master. He has 
debated the question more than a dozen times, and 
has published a valuable book on the subject. He 
was thoroughly convinced that the Seventh-day 
theory is wrong, but he had difficulty in seeing his 
way clear to hold to the Lord's Day as the Sab- 
bath transferred. He believes that the Jewish Sab- 
bath was nailed to the Cross of Christ (Col. 2 : 14), 
and regards the Lord's Day as a new Institution. 
He considers the Jewish Sabbath as destroyed by 
the Cross of Christ ; the author believes the Sab- 
216 



PERSONAL REMINISCENCES 

bath was deflected by the Cross of Christ, and trans- 
ferred from Saturday to Sunday at the Resurrec- 
tion. 

When Matt. 28 : i and parallel passages are 
translated in the New Testament correctly the au- 
thor believes the true renderings will establish the 
Transfer theory beyond controversy. According 
to this view the Christian Sabbath is founded on 
the Fourth Commandment, and the Lord's Day, 
the very name of which is a proof of the Transfer, 
is only another name for the Sabbath. When a 
man passes through a clover field in full bloom 
some of the fragrance clings to him — his garments 
smell of the sweetness of the clover. The Sab- 
bath in passing the Resurrection bore away some 
of the sweetness, and was transferred to become 
the Holy Day for the whole world. To give up 
the Fourth Commandment, and say it belonged to 
Judaism, seems like beginning to tear down the 
Decalogue — the very mount of God. Christ gath- 
ered up the Ten Commandments and reinforced 
them in Two Commandments (Mark 12 : 28-31). 

At this time the author left California, under the 
advice of his physician, and moved to the Atlantic 
States, for the purpose of gaining his health. Here 
he was brought into personal contact with many 
distinguislied Greek and Hebrew scholars. The 
atmosphere in the East is very stimulating to the 
student, for tl^'^'^e is plenty of intellectual ozone in 
217 



THE SABBATH TRANSFERRED 

it The freedom of a personal interview yields 
more real information than the brief and often- 
times guarded words of a correspondence conducted 
over considerable distances. It must also be con- 
ceded that much thought, with shades of thought, 
is conveyed by tones of voice, by looks and ges- 
tures and postures of the body, in addition to the 
words that are spoken. It is said that no one really 
understands all that a book contains until he knows 
the author personally. In the East the author re- 
gained his health and entered into a new intellec- 
tual life. He had an opportunity to visit learned 
men and consult them freely. He cannot express 
the satisfaction that he felt in coming into the pres- 
ence of men who speak modern Greek and Hebrew. 
Sometimes in interviewing linguists he could not 
remain seated, but would rise up with expectancy 
and stand near the professor who opened his He- 
brew Bible, or Greek Testament, to hear every word 
he said. Frequent interviews with learned men 
threw new light on the subject. Finally the mists 
in his mind began to clear up so much that he 
prepared the manuscript for The Sabbath Trans- 
ferred^ but no publisher would publish it, for it 
was not in harmony with the lexicons and gram- 
mars on the subject. The manuscript was sent 
out again and again to publishers, but after a long 
time it would come back with a letter of "thanks." 
One publisher said it was too "new" and radical, 

2l8 



PERSONAL REMimSCEJSrCES 

and another publisher declared that it was too 
"old," for the subject had already been covered by 
a "previous work." The author has tried to find 
this "previous work" in vain, and he indulges the 
belief that the " previous work " is a little mythical. 
Publishers as a rule have only one interest in a 
book to be published, and that is measured by its 
commercial value. Publishers do not carry the 
moral and religious burdens of the world on their 
shoulders. If they see money in it, they will pub- 
lish a work. But they have an ingenious way of 
letting an author down softly and politely. They 
take the manuscript and submit it to alleged 
" outside readers." Some think these " outside 
readers " may be outside the office, but perhaps 
inside the publishing-house. Authors sometimes 
wonder how the manuscript can come back to 
them with the pages arranged in the same order as 
the author sent them out (circumstantial evidence 
that the package was never opened), but publishing 
books is a deft business. An author does not 
know the readers of his manuscript, and has no 
opportunity to discuss the subject, which may 
be entirely new to the reader and the world. A 
young author who is without reputation or influ- 
ential friends deserves pity, both human and divine. 
Disappointed authors are sometimes comforted 
when they remember that Paradise Lost was 
hawked about the streets of London and sold for 
219 



THE SABBATH TRANSFERRED 

a. mere pittance, and the publication of Wnc/g 
Tom's Cabin it was declared would be the financial 
ruin of any publisher. When a meritorious author 
sees his manuscript rejected by an unwise publisher, 
and some light, fictitious, ephemeral book that con- 
tains three bushels of chaff and three grains of 
wheat, a literary May-fly that scarcely opens its 
eyes on the world, and only lives a brief time, his 
feelings are more easily imagined than described. 
Still it may be of value for an author to wait a long 
time and " chew his cud " while others step into 
the publication pool before him. Time brings 
clearer and larger views, greater assurance, and 
more philosophical conclusions. As a foggy morn- 
ing and a misty forenoon sometimes pass into a clear 
sunny afternoon, so the author began to see gradu- 
ally the sunlight of truth break through the clouds. 
He was slowly, but surely, obtaining the " courage 
of his convictions." 

While living near Boston the author had the 
great pleasure of making the acquaintance of Dr. 
F. N. Peloubet, who writes such valuable Notes on 
the International Sabbath-school Lessons. Dr. 
Peloubet very kindly listened to the reading of the 
manuscript, and wrote an Introduction to the 
Monograph, declining to receive any compensation 
for it. He did not agree with the author in his in- 
terpretation of one prophecy, but he held the 
theory of the Transfer of the Sabbath firmly, and 

220 



PERSONAL REMINISCENCES 

said the Monograph contained enough proof to 
show plainly that the Transfer is the correct 
theory. Dr. Peloubet was inclined to consider 
favorably the author's translation of ezS" ^.iav 
aaft^aroDv^ but, as he had not given the mat- 
ter special attention, he did not desire, as he says 
in his Introduction, to commit himself to it. There 
is a delightful religious and scholarly atmosphere 
about Dr. Peloubet's ample library where he 
studies, but his Notes may be called practical and 
useful rather than critical. After using his Notes 
several years in Sabbath-school work, the author 
prefers them to any other notes published. They 
are just what Sabbath-school teachers need. As 
the Introduction was written for the first edition, 
Dr. Peloubet cannot be held responsible for the 
sixth chapter in the second edition of The Sabbath 
Transferred. 

The author had made considerable progress in 
his undertaking, still the manuscript was declined 
by the publishers. One publisher treated the 
author rudely. The establishment was entered 
very meekly, and while the author waited a long 
time outside of the railing, there seemed to be a 
flatter among the young ladies in the office, as if a 
hornet's nest had been discovered. Still the author 
was not looking for a tornado. At last the pub- 
lisher came out of his inner office like a surly bear, 
and passing by the author, gave him a savage look. 

221 



THE SABBATH TRANSFERRED 

Probably he was sizing him up to see if it were 
prudent to assault him. Then the publisher turned 
back, and coming near the author to the inside of 
the railing, where he would be protected by the 
railing, and bristling up like a hedgehog, com- 
menced a tirade at him, shouting in a loud, harsh, 
angry voice : " Who are you ? What is your name ? 
Where did you come from ? What is your busi- 
ness ? W^hat do you want to see me for ? I am 
very busy." Yet this brutal man publishes relig- 
ious books for Sabbath-schools. The author in- 
voluntarily asked himself how many such men it 
would take to convert the world. All the other 
publishers treated the author kindly, although 
some of them did not show much knowledge or in- 
terest in the Sabbath. 

When at last the Monograph was published it 
was received with great favor by leading divines as 
an original and valuable contribution to the Sab- 
bath question. The author, it was admitted, had 
cut a new path through the tangled theological 
forest and given the world the true theory of a 
Holy Day that would bless mankind until the 
Sabbath of Creation and Sinai melts into the eter- 
nal Sabbath. Some books are milestones along the 
pathway of theological thought, which indicate the 
progress of mankind in the knowledge of divine 
things. Some wondered why the Transfer had 
been held by a few learned and distinguished men 

222 



PERSONAL REMINISCENCES 

for ages; still, the subject had never been put into 
popular garb for the masses. Some said " the 
book reads like a psalm," and others affirmed that 
it '* clarified " the whole subject. So many troubled 
Christians all over the country read the book, and 
wrote to the author that it had helped them in 
clearing up the Sabbath difficulties, that it touched 
his heart. Sabbatarians naturally pounced upon 
the Monograph, and a gentleman from Battle 
Creek wrote that no book-store in that place dare 
handle the book for fear of a " boycott." Battle 
Creek is a nice town, but there are other towns in 
the world. Mahomet spread his religion with fire 
and sword, but God says : " Come now, and let us 
reason together" (Is. i : i8). Any theology that 
will not bear the light of free and full investigation 
must lack the essential elements of truth. Religion 
should not be based on human authority, but on 
divine truth. One journal spoke of *' miscalling 
the Sabbath," implying that the institution should 
be called the Lord's Day, and regarded it "lost 
labor to maintain propositions about the origin and 
transfer of the Sabbath, which cannot stand a 
moment in the light of evolutionary and philologi- 
cal facts." In reply it may be said that if the Sab- 
bath were transferred it would naturally retain its 
Old-Testament name as given in the Fourth Com- 
mandment. Does a man change his name when he 
goes from one country to another ? Why should an 
223 



THE SABBATH TRANSFERRED 

institution change its name when it is transferred, 
unless the name is changed by divine authority ? 
In this consists the force of the argument of the 
Monograph : that the Old-Testament Sabbath is 
passed over, with some modifications of its charac- 
ter, into the Christian Dispensation. The term 
Lord's Day is only another name for the Institu- 
tion, but it proves the Transfer. This fact is 
clearly stated in the Monograph (page 49). The 
name Sabbath is still given to the Institution in the 
New Testament after the Resurrection {The Sab- 
bath T ransferredy pages 44, 45, 46). The Ten Com- 
mandments were given for all time and all dispen- 
sations, for Christ gathers them all up in two 
commandments — love to God and love to man ; and 
the Fourth Commandment does not form an excep- 
tion. As Thg Sabbath Transferred is the only 
book ever published that considers the Sabbath 
under the laws of Evolution, the criticism in regard 
to '^ evolutionary facts " is amusing. Some editors 
prate about Evolution who never collected a geo- 
logical specimen in their lives. Such shallow criti- 
cisms remind one of an incident : A man walking 
along saw a dog beside the road rolling over, and 
told his companion that was an evolutionary dog. 
When asked to explain he said : " Evolution means 
Vd roll over, and as the dog rolled over he must be 
an evolutionary dog." The philological criticism 
is fully answered in Chapter VI, and it is hoped 
324 



PERSONAL REMINISCENCES 

the above-mentioned editor will enjoy reading 
it. 

The author found that the real difficulty was 
some alleged analogy in the Hebrew Bible, some 
philological tarantula that they feared would jump 
and bite them. The author has had some experi- 
ence with tarantulas in Texas and Arizona. If a 
tarantula is touched with a stick it will jump like a 
fiend at the one who touches it, but if it falls short 
it drops on the ground, and something like some 
Sabbatarians who become angry when they are 
beaten in an argument, the tarantula becomes so 
mad that it is perfectly helpless. In jumping its 
legs whip the air, and then the tarantula lies as if it 
were dead, with its legs all twisted up. It illustrates 
the saying : " Dying with rage." The author tried 
to engage some expert linguist to find this tarantula 
so he could kill it, but the philologists all begged 
off. Some were tired, some were in poor health, 
some rushed with work, and some going to Europe. 
Some were so modest that they did not feel like 
expressing an opinion opposed to distinguished 
men who had gone before them. What should we 
think of a general who declined to storm a fort 
falling back on his limitations of military knowl- 
edge, or on the fact that some other distinguished 
general had failed to take it ? At last the author 
spent a summer in the great libraries of New York 
in doing this critical work, but only found a mis- 
225 



THE SABBATH TRANSFERRED 

translation in the Septuagint — a ghost of a taran- 
tula that can neither jump nor bite. // is perfectly 
harmless. Still Sabbatarians, when all their other 
arguments have failed, have walked around it with 
a mysterious air, and talked as if there was enough 
dynamite in that false translation to blow the 
Christian Sabbath into smithereens. This subject 
is treated at length in the sixth chapter, and the 
author hopes linguists will take note of it. 

There is a parallel to this case in geographical 
exploration in South America. Many people have 
believed that a race of cannibals live on the Beni 
River, so that for more than three centuries no one 
had ventured down the river. The author has a 
courageous friend who determined to explore the 
river and ascertain the real facts in the case. For 
a long time he could find no one who dared to 
accompany him. At last one Indian who did not 
value his life was persuaded to go with him in a 
canoe. Many came to the river-bank to bid them 
farewell, never expecting to see them again. Some 
shed tears of anguish at the thought of their being 
eaten up. The explorer and his companion Indian, 
however, made a safe trip, and found no cannibals. 
Even the animals that roam the forest, never before 
having seen a man, were so tame and came so near 
the men that they could almost touch them with 
their outstretched hands. 

The author cannot refrain from expressing great 
226 



PERSONAL REMINISCENCES 

satisfaction at the labors of the American Revision 
Committee, and hopes that after the excellent re- 
sults which they have already obtained in prepar- 
ing the Standard Revision of the Bible, they will 
work along the line of passages in the New Testa- 
ment speaking of the Sabbath in connection with 
the Resurrection, and give the world the fruits of 
their studies. In the twentieth century the Chris- 
tian world is waiting impatiently to know the abso- 
lute truth in connection with the Revelation of 
the Divine Will. It is evident that the belief in the 
Transfer of the Sabbath, in spite of false transla- 
tions, theological conservatism, and bigotry, is 
growing in the Christian Church. This is the only 
logical theory for those who accept the Lord's 
Day. The Transfer is philosophical and scrip- 
tural, and meets all the demands of the case. As 
scientists say, " it answers the full description." 
The author can say that the mists are all gone 
from his mind, and his soul is full of joy. After 
many years of doubts, and fears, and struggles, with 
some uncertainty, the author can now perceive the 
Transfer of the Sabbath, at the Resurrection, as 
plainly as he can see the sun shining in a clear sky. 
Since his first discovery of the Transfer, he has 
always believed that this was the truth, but for 
many years he could not demonstrate it, for he had 
not reached the bottom facts. The belief in the 
Transfer will undoubtedly become universal in the 
227 



THE SABBATH TRANSFERRED 

Christian Church. The time will undoubtedly 
come when students of history will recall Sabba- 
tarianism as one of those dead theories that hin- 
dered for a time the progress of Christian truth. 
It will help fill the scrap-box of dead theologies. 

Candor compels the author to admit that when 
the First Edition of The Sabbath Transferred was 
published he had not fully investigated the under- 
lying question of philology. Still he has probably 
read the First Edition through, since it was pub- 
lished a hundred times, and does not find a word 
to be changed. When we remember that the lead- 
ing lexicographers and grammarians of the world 
have perpetuated the mistranslation in the Septua- 
gint, and treated it as an exception, for more than 
a thousand years, is it any surprise that the author, 
who only claims to be a student in philology un- 
fettered by the traditions of the past, should fail to 
find it ? Still he wants to know the absolute truth 
of God, and searches for it diligently without fear 
or favor, for the truth never hurts anybody. Some- 
times we see indications of the truth before we 
actually come into possession of it. Long before 
the traveler reaches the sea, the roar of the break- 
ers is in his ears, and he perceives moisture in the 
air. As a practical miner, who believes from the 
formation of the rocks that there is a gold-bearing 
stratum at a certain locality before he has dug 
down to it, so the author thoroughly believed in 
228 



PERSONAL REMINISCENCES 

the Transfer, for what other position can a logical 
man take who accepts the Jewish Sabbath and 
the Christian Sabbath, under their respective 
economies, as the Sabbath of the Fourth Com- 
mandment ? Still he was feeling his way along 
through the tangles of lexicons, grammars, and 
cyclopaedias, and candidly says {^The Sabbath 
Transferred^ pp. 57, 58, 59,) that he walked as a 
philosopher and not as a philologist. Now he has 
dug down through the overlying errors of the past, 
and laid bare the gold — the absolute truth in regard 
to the Holy Sabbath — and can walk both as a 
philosopher and as a philologist. 

Logically Sabbatarianism is dead, but few Sab- 
batarians have discovered the fact. Sometimes 
lightning will strike a tree, and shiver it to the 
very roots. So the flash of God's truth has at 
last shivered the heresy of Sabbatarianism, and 
knocked the very roots out of the ground; still the 
roots may sprout. It is said of a certain kind of 
snake, that after the head is cut off, the tail will 
wriggle until sundown; so it is with some heresies. 
Heresies sometimes seem to be vitalized by an evil 
spirit, but God's truth will ultimately prevail, cor- 
rect and vitalize all belief. 

Sometimes when one stands on a high mountain 

after a shower, as the sun breaks out from behind 

the clouds, he can see the ends of the rainbow 

unite to form a complete circle, and so, if a man 

229 



' THE SABBATH TRANSFERRED] 

climbs up high enough on the mountains of God's 
truth, and stands on Mount Calvary, and sweeps 
his eye over the divine economies, he can discern 
the two apparent Sabbaths — the arch under the 
Old Covenant and the arch under the New Covenant 
— become arcs of the same circle, and if he have 
enlightened, spiritual vision, he will see them unite 
in one circle on the morn of the Resurrection to 
form one and the same Institution, and this is the 
bow of promise of God's covenant, when God's 
word shall not return unto him void, and *' the 
mountains and hills shall break forth before you 
with singing," and " all the trees of the field shall 
clap their hands." 

A few days before Bishop W. X. Ninde, D.D. 
LL.D., of blessed memory, was called home from 
his earthly labors, he sent the author the following 
testimonial : 

"I have just read your valuable Monograph on 
The Sabbath Transferred with keen interest and 
profit. I am greatly impressed with your line of 
thought. The treatment is novel, and your con- 
nected argument grows upon the reader in its con- 
vincing effect. I trust the book may be widely 
circulated." 

Recently the author received the following testi- 
monial from Prof. Milton S. Terry, D.D., LL.D.: 

" Your treatise is very readable, and it breathes 
230 



PERSONAL REMINISCENCES 

the true spirit in every page. . . . Your remark on 
page 41, that the Sabbath of creation began at even y 
but the Christian Sabbath very early in the morning, 
is richly suggestive." 

231 



INDEX AND ANALYSIS 

Chapter I 

The Sabbath a Movable Institution 

God may be worshiped at all times and in all places, 21. 

Finite man needs special times for rest and worship, 21. 

Difference between secular and holy time, 22. 

The Sabbath can be placed on and taken off from a secular 
day, 23. 

The Sabbath, a Divine Institution, part of the Moral Law, 23. 

The Sabbath, as an Institution, may be transferred from one 
secular day to another, 23. 

The Sabbath not identical with Saturday, 24. 

Division of the week, in reference to holy and secular time, 25. 

The Sabbath cannot be abolished except by divine authority, 26. 

Transfer of the Sabbath preserves the integrity of the Institu- 
tion, 26. 

Cartographical illustration of the transfer of the Sabbath, ^^- 
ing 27. 

Secular days fixed as names of time for astronomical move- 
ments, 27. 

The day considered as a unit of time, 27. 

The week as related to the unit of time, 28. 

Blessing the seventh day equivalent to blessing the Sabbath, 28. 

The Sabbath not needed to make the secular week complete, 29. 

The Sabbath instituted at the end of creation to meet the neces- 
sities of man, 30. 

233 



INDEX AND ANALYSIS 

The Sabbath has two limitations, 3 1 . 

The original Sabbath gave man every evidence of the divine 

attributes, 32. 
The septenary order of the Sabbath founded in the constitution 

of man, -JiZ- 
Other time Institutions, 2tZ' 
The Moral Law has never been abolished, 34. 
Relation of Judaism to Christianity, 35. 
Only one sun in the solar system, 35. 
Only one Sabbath in the Moral Law, 35. 
The transfer of the Sabbath makes the Jewish Sabbath and 

Christian Sabbath identical^ 36. 



Chapter II 

Eiddence from the New Testament of the Transfer 
of the Sabbath 

Examination of passages of Scripture : 

Mat. 28 : I, 37. 

Mark 16 : I-2, 41. 

Luke 23 : 55 seq., 43. 

John 20 : I ; 20 : 19, 44. 

Acts 13 : 42 seq.^ 45. 

Acts 20 : 7, 47. 

I Cor. 16 : 2, 47. 

Col. 2 : 16, 48. 

Rev. I : 10, 49. 
Hmnan opinions change slowly, 49. 
Excellency of King James' Translation, 50- 
New Versions will be needed, 51. 
Revelation yields men more truth from age to age, 51. 
234 



INDEX AND ANALYSIS 

Christians beginning to accept the Transfer, 53. 

Dififerent views held in regard to the Sabbath, 54- 

Significance of the double o-a/S/Sarwv occurring in connection with 

the Resurrection, 57. 
The Sabbath transferred from Saturday to Sunday, 57. 
Belief in transfer not hedged up by Philology, 58. 
Sometimes Christians must walk as philosophers, 58. 
Only one deer in the park, 59. 



Chapter III 

Prophecies Foreshadowing the Transfer of the 
Sabbath 

Transfer of the Sabbath a fulfillment of prophecy, 60. 
Isaiah predicts the transfer, 60. 

Important changes take place at the Resurrection, 61. 
Geological history a periodical unfolding from rudimentary to 

higher forms of life, 63. 
Transition from Jewish to Christian economy dynamic, 63. 
Transfer of the Sabbath reasonable, 64. 
Testimony of Philip SchafF, the Church Historian, 65. 
The Psalmist prophecies the transfer, 66. 
The Risen Lord recognizes the transfer, 68. 
No Christian can observe the Sabbath on the seventh day with 

joy, 69. 
The Sabbath the same Institution under all covenants, 70. 
The Sabbath more glorious under the New Covenant, 71. 
The Sabbath the same Institution observed by Patriarchs, 

Prophets and Disciples, 72. 
This River of God flows with increasing volume and power, 75. 



1 



INDEX AND ANALYSIS 

Chapter IV 
Practice of Early Christians 

The Transferred Sabbath a perpetual memorial of the crowning 

miracle of the Resurrection, 76. 
Why Christ did not speak of the transfer, 79. 
The example of inspired men conclusive evidence, 79. 
Peaceful transfer of the Sabbath in the face of Jewish preju- 
dices, 80. 
Testimony of Philip Schaff, 81. 

Christ meets with his disciples on the Lord' s Day, Z"^. 
Paul observes the Transferred Sabbath at Troas, 84. 
Testimony of the Christian Fathers : 

Justin Martyr, 85. 

Barnabas, 88. 

"Teaching of the Apostles," ZZ. 

TertulHan, 88. 

Dionysius, 88. 

Irenaeus, 89. 

Clement, of Alexandria, 91. 

Origen, 92. 

Anatolius, 92. 

Eusebius, 93. 

Petavius, 94. 
Sunday legislation by Constantine, 96. 
Significance of o-a/S/SartajiAo?, 97. 
Pentecost the divine seal of the transfer, 97. 
Outpouring of the Holy Spirit on the Lord' s Day evidence of 

the divine approval, 98. 
God is a jealous God and will not give his honor to another, 99. 
The heavenly dew falls on worshiping assemblies on the Lord's 

Day for twenty centuries, 100. 
236 



INDEX AND ANALYSIS 

Chapter V 
The Transferred or Christian Sabbath 

Transfer of the Sabbath in harmony with the law of evolu- 
tion, lOI. 

Evolution the general law of development, loi. 

The Nebular Hypothesis of La Place, 102. 

The law of progress apparent in Revelation, 105. 

Economies of grace progressive, 109. 

The Sabbath naturally affected by the law of evolution, 1 10. 

Sabbath flexible to meet the exigencies of historical develop- 
ment, III. 

Christ Lord of the Sabbath Day, 112. 

Rigor of Sabbath observance disappears under the New Cove- 
nant, 112. 

Micrological casuistry of the Jews, 113. 

The Sabbath was made for man, 115. 

The Sabbath of Paris and continental Europe, 1 16. 

The Transferred Sabbath a day of religious liberty, 1 16. 

Manner of observing the Christian Sabbath, 1 16. 

The Transferred Sabbath partakes of the spirit of the New 
Covenant, 122. 

Nature the Universal Temple of Worship, 128. 

All religious observances appropriate for the Sabbath Day, 130. 

Children should be instructed in divine things on the Sab- 
bath, 133. 

Blessings of Sabbath-schools, 137. 

Works of Necessity and Works of Mercy, 138. 

The day for Holy Convocations, 140. 

Rewards for keeping the Sabbath, 141. 

The New Heavens and the New Earth, 143. 

The Transferred Sabbath is the River of God, 144. 

237 



INDEX AND ANALYSIS 

Chapter VI 

Sabbatarianism Founded on a False Translation, 

Author's deliberation before adopting rendering, 146. 

Transfer of Sabbath firmly established, 147. 

Distinguished scholars believe in the Transfer, 147, 

Transfer mentioned in New Testament many times, 148. 

Secular days time-measures for revolution of earth, 149. 

The Sabbath an Institution, 150. 

The Sabbath was made for man, 150. 

Sabbath different from secular day on which it is observed, 151, 

A planet moves in its orbit, 151. 

The Sabbath is transferred from one day to another, 151, 152, 

Proofs of Transfer from many sources, 152. 

Author makes special study of question, 153. 

What are the bottom facts? 154. 

View of Sabbatarians given in their own language, 154, 155. 

The phrase eU fxlav aa^^druiv decisive, 156. 

Translation of Matt. 28 : i based on a false analogy, 157. 

Critical examination of Gen. 1:5, 158 seq. 

Testimony of Dr. G. W. Clark, the Commentator, 164. 

False translation in the Septuagint, 168. 

Dr. A. H. Lewis calls a mistranslation a beautiful '< Hebrew 

idiom," 168. 
Testimonials from eminent Hebrew scholars, 169 seq. 
The Greeks did not derive days of week from the Hebrews, 

173 seq. 
Little resemblance between the names of days of week in Greek 

and Hebrew languages, 174. 
The Greeks used Trpwroj to designate the first day of the week, 

175. 

238 



INDEX AND ANALYSIS 

The Sabbath Recorder misrepresents the facts, 173. 

The French lexicographers, 176. 

Sabbatarianism as a system of belief powdered, 177. 

While Dr. A. H. Lewis eats "humble pie " he better have a 

full meal, 177. 
Sabbatarians cannot be held guiltless for violating the Lyord's 

Day, 177, 178. 
Lexicographers, grammarians, encyclopaedists, and x^vx" 

?,\am.sis particej>s criminis, 178, 179. 
Battle Creek Sabbatarians lively on the Lord's Day, 180. 
The Upas tree of Sabbath interpretation, 180, 181. 
While oil is poured into a lamp it continues to burn, 181. 
Sabbatarian itinerants, 182, 

Pastors not versed in Transfer remain silent, 182. 
Philological traditions held fast and Satan well pleased, 182. 
Chief support of Sabbatarianism removed, 183. 
When arguments are answered bigots retain a scoffing spirit, 

185. 
Delusion fools fiercest and most foolish of all fools, 185. 
Heresies resemble icebergs, 185, 186. 
All icebergs will finally melt, 186. 
Many Sabbatarians are sincere, 186. 
Attitude of Christians towards Sabbatarians, 188. 
Judicial spirit of First Edition, 188. 
Doctors put on a blister to save life, 189. 
Sabbatarian heresy needs a blister all over, 189. 
Canada thistles can be killed only in one way, 1890 
Heresy sometimes can only be obliterated by preventing new 

converts being made, 190. 
New rendering restores natural meaning to New Testament, 

191, 192. 
The true rendering of Matt. 28 : i illuminates the subject, 192. 
Passage in Gospel of Peter, 192 seq. 
239 



INDEX AND ANALYSIS 

The Lord's Day dawned at the Resurrection, 194. 

Why early Christians did not speak of Transfer, 194, 195. 

Puritans and Episcopalians, 195. 

Protestants and Catholics, 195. 

Many men have made mistakes, 197. 

Language a complicated organism, 197. 

Day of week on which Christ was crucified, 201. 

Day of week of Christ's Resurrection, 202. 

Names of days of week in Hebrew, Greek, and Latin, 205 seq. 

Numeral adjectives in Hebrew, 207. 

Addenda. 

Personal Reminiscences. 

Attention called to the subject by visiting clergyman, 208. 

Personal fitness for the investigation, 208. 

Surprise at linguistic construction, 209. 

A theological terra incognita, 209. 

Soliciting help from neighboring clergymen in vain, 209. 

Wasp's nest in clergyman's Hebrew Bible, 209. 

Clergymen generally not interested in philosophical ques« 

tions, 210. 
Apathy of clergymen in regard to question, 210. 
Prof. James R. Boise consulted, 210. 
Age and ill health prevent examination, 210. 
Wonderful discovery of Transfer, 211. 

Lexicons, grammars, and cyclopsedias opposed to Transfer, 21 1. 
Confusion of Christians regarding Holy Day, 212. 
Series of sermons found Lord's Day on ''custom," 212. 
Most Christians in theological quagmire, 213. 
Author spurred on to more diligent study, 213. 
Interviews with linguistic friends, 214. 
240 



INDEX AND ANALYSIS 

Long correspondence with Greek and Hebrew scholars, 214. 

Objections offered to Transfer, 214. 

Reviewers reject article on Transfer, 214. 

Linguistic traditions must be preserved, 214. 

Greek professors concede that new rendering does not violate 

principles of Greek language, 215. 
Struggles and persecution of Rev, D. M. Canright, 216. 
Cross deflects rather than destroys the Sabbath, 216. 
Fourth Commandment obligatory under all dispensations, 217. 
Matthew 28 : i and parallel passages of Scripture decisive, 217. 
The Sabbath partakes of the sweetness of the Resurrection, 

217. 
Author leaves California for his health, 217. 
Makes a new home in Atlantic States, 217. 
Advantage of personal interviews over correspondence, 218. 
Visits learned men and solicits opinions, 218. 
Manuscript of The Sabbath Transferred ^x^'^zx^di, 218. 
Publishers reject manuscript, 218. 
Residence of the author near the great libraries, 153. 
Publishers submit manuscripts to outside readers, 219. 
Ephemeral works have precedence, 220. 
Profitable for authors to "chew the cud," 220. 
Dr. F. N. Peloubet writes the Introduction, 220. 
Manuscript still rejected, 220. 
Rude treatment of author by publisher, 221. 
The published Monograph received with favor, 222. 
Book considered a contribution to subject, 222. 
Critics of book answered, 223. 
Sabbatarians pounce upon the book, 223. 
Book threatened with boycott at Battle Creek, 223. 
Sabbath Evolution, 224. 
The Evolutionary Dog, 224. 
Linguistic tarantula frightens linguists, 225. 

241 



INDEX AND ANALYSIS 

Modesty of distinguished linguists, 225. 
Author spent one summer hunting tarantula, 225. 
False translation in Septuagint — ghost of tarantula, 226w 
Parallel instance in exploration, 226. 
Excellent work of American Revision Committee, 227. 
All mists dissipated from author's mind, 227. 
Theory of Transfer gaining ground, 227. 
Transfer shines like the sun in the heavens, 227. 
Testimonial of Bishop W. X. Ninde, 228. 
Testimonial of Prof. Milton S. Terry, 228. 
242 



PRESS NOTICES AND TESTIMONIALS. 



From FRANK H. SNOW, LL.D., Chancellor of the University of Kansas. 

I have received your very attractive little monograph on the Sabbath, 
and have read it with great interest. Your argument in support of the 
theory of the transfer of the Jewish Sabbath from Saturday to Sunday, on 
the morning of the Resurrection, seems to me sound and convincing. The 
book will undoubtedly find a cordial welcome throughout the country. 

From Rev. F. E. STURGES, D. D., Pastor First Congregational Church, 
Natick, Mass. 
It is gotten up in a lovely way. The printing is fine, and the contents 
exceedingly valuable. The style is firm, and the development logical. 
The argiunent is conclusive. I congratulate you on true success. May it 
conquer the strongholds of the foolish opposition. 

From JOHN H. VINCENT, D. D., LL. D., Bishop of the Methodist Epis- 
copal Church. 
I have long been familiar with the theory advanced and defended in your 
little volxime on The Sabbath Transferred. * * * * x am in sympathy 
with anything that appropriately belittles the absurd idea that it makes 
the slightest difference as to which twenty-four hours a man worships God. 

From Rev. HENRY HOPKINS, D.D., Pastor First Congregational Church, 
Kansas City. Mo. 
Whatever may be said as to the technical exegetical contention of the 
book, no one can candidly read it without being deeply impressed with the 
fact that there is a divine sanction for our Christian Rest Day, and a sacred 
obligation for its permanent religious observance. 

From Rev. DONALD DUNCAN MUNRO, Pastor First Baptist Church, 
East Orange, N. J. 

Allow me to thank you for your monograph on the Transferred Sab- 
bath which I have just finished reading the second time. I was so much 
pleased and impressed with its timeliness and strength of argument and 
exegetical accuracy that I could not refrain from expressing my gratitude 
to you for this labor of love. 

In our day when so many good Christians are observing this day, be- 



2 PRESS NOTICES AND TESTIMONIALS. 

cause it is a fixed custom merely, instead of acting from principle, it is ex- 
ceedingly invigorating and refreshing to find a work like yours upon the 
Sabbath question — a work which shows clearly and convincingly the "Trans- 
ferred Day," as the "Lord's Day," and emphasizes its importance in the 
"Mind of the Master," and its large place in Holy Writ; and demonstrates 
that its observance should be a matter of conviction instead of convenience. 
Your book gives evidence of careful and extensive study on your part; 
notwithstanding this fact, it is very compact, and splendidly arranged. 
You have done a great service to the Christian Church, and the Nation, 
both of which will disintegrate if this important subject be ignored. 

From C. C. McCABE, D. D., LL. D., Bishop of the Methodist Episcopal 
Church. 

I have read The Sabbath Transferred and like it much. I accept the 
doctrine and consider your argument unanswerable. 

From Ex-Gov. JOHN W. HOYT, LL. D... Chairman Committee National 
University. 

The Sabbath Transferred came to hand yesterday and has been read 
at two sittings on this Lord's Day with deep interest. Thoughtful, learned, 
eloquent and convincing is the verdict of all my family. It beautifully 
and completely clarifies a subject heretofore but partially understood by 
either the Christian or non-Christian world, and cannot fail of a cordial 
welcome in all the churches. 

From RICHARD CORDLEY, D. D., Forty years Pastor First Congrega- 
tional Church, Lawrence, Kansas, and generally known as the ''Nug- 
get Preacher:' 

Your book is a model for compactness and perspicuity, and your inves- 
tigation evinces painstaking fidelity. The view you take of the Sabbath 
Transferred is in accord with what I have always held, but j^ou have 
sustained it with an array of facts beyond what I thought possible. I have 
examined your scriptural argument with my Theile in my hand, and find 
all your points well taken. 

From A. D. MADEIRA, D. D., Pastor First Presbyterian Church, Inde- 
pendence. Mo. 

Your argument for the Transferred Sabbath is not only convincing 
but conclusive. Not a new Sabbath, but a new day for its sacred observ- 
ance. That our Lord rested in the sepulchre upon the Jewish Sabbath 
Day was not an accident, but a Divine appointment, by which the Sab- 
bath Day of the Law was fulfilled. It was as surely and as ptirposely ful- 
filled as the Jewish Passover feast was fulfilled m our Lord's sacrifice upon 
the cross. And just as the Supper took the place of the Passover feast so 



PRESS NOTICES AND TESTIMONIALS. 3 

did the Gospel Sabbath take the place of the Jewish Sabbath. It -would 
be as scripturally illogical to continue the sacrifice of the Passover lamb as 
to continue the observance of the Jewish Sabbath. Your argument dem- 
onstrates this beyond a cavil or a doubt. 

Fram F. N. PELOUBET, D. D., Author of "'Notes on International Les- 
sons." 
The true settlement of the (Sabbath) question is that established in this 
volume. 

From Rev. J. C. SMITH, Pastor First Presbyterian Church, Port Townsend, 
Wash. 
I find the book very satisfactory, and have reason to believe that you 
have the right conception of the change. 

From the Rev. GEORGE W. CLARK, D. D., Author of "Harmony of the 
Gospels in English," "People's Commentary on the New Testament." 
I have greatly enjoyed the reading of your monograph on The Sabbath 
Transferred. The views you present, and your various lines of argument 
commend themselves to the good judgment of your readers. The treat- 
ment of Matt. 28 . 1, "In the end of the Sabbath, as it began to dawn to- 
ward the first day of the week," a passage of great difficulty to interpreters, 
is skillful, and worthy of the favorable attention of scholars. I shall take 
great pleasure in commending it to pastors, Sunday School students and 
workers, as a work fitted to do good in strengthening the hold and promot- 
ing the observance of the Lord's Day as the Christian Sabbath. 

From THE METHODIST BOOK AND PUBLISHING HOUSE, Toronto, 
Canada. 
Dr. Parker is an accomplished scholar. 

From THE FLORIDA CHRISTIAN ADVOCATE. 

Those who are troubled on this subject wiU find valuable light in this 
book. 

From THE SUNDAY SCHOOL TIMES, Philadelphia, Pa. 

Dr. Parker begins right by asserting that the Sabbath is a movable In- 
stitution. He gathers from prophecy the foreshadowings of its transfer to 
the day of the Resurrection, and from the early records of the chiirch, the 
evidence that they regarded that transfer as made in fact. And aU this 
he brings into vital relation with the general shift from Old to New Testa- 
ment ways. The book concludes with a practical study of the Sabbath in 
its relations to right living, as the day of the Resurrection. The author 
dwells especially on its family use. 



4 PRESS NOTICES AND TESTIMONIALS. 

From THE BALTIMORE METHODIST. 

Dr. Parker has compressed the whole matter into a small volume which 
will sell at $1.50. He has found indisputable proof in the New Testament 
that the Jewish Sabbath and Christian Sabbath are identical. 

From THE BAPTIST COMMONWEALTH, Philadelphia, Pa. 

This brief discussion of a very important subject is very comprehensive. 
The Greek phrases are explained, and with the Cartographical Illustrations, 
make very plain to the discernmg and intelligent reader that the transfer 
of the Sabbath, or the choosing of the first day of the week as the Sabbath 
Day was an actual fact. It is a clear answer to Seventh Day people, and 
they ought to read it. It is a beautifully printed book, and the Index and 
Analysis at the close adds to its value. 

From THE CHRISTIAN HERALD, Detroit, Mich. 

This is a fresh and original contribution to the Sabbath question. 

From THE NEWARK EVENING NEWS. 

He marshals the arguments, Scriptural and theological, with a very ade- 
quate grasp of his interesting subject. 

From THE PITTSBURG CHRISTIAN ADVOCATE. 

His handling of the theme is direct and logical, and his reasoning is clear. 

From THE FREE BAPTIST, Minneapolis, Minn. 

The work is original, and its claims worth careful study. 

From THE WATCHMAN, Boston. 

The discussion is intelhgent, persuasive, and presented in an interesting 
form. 

From THE CENTRAL BAPTIST, St. Louis, Mo. 

The author has studied the subject ten years, and has aubmitted his ren- 
derings of special Greek terms to eminent scholars. 



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